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SYSTEM  OF  DIVINE 


CONTAINED 

tN  A  SERIES  OF  ESSAYS  ; 

i:!T   WHICH 

THE  PRINCIPAL  SUBJECTS  CONTAINED  IN  THE 

HOLY  SCRIPTURES, 

ARE  CAREFULLY  ARRANGED,   BRIEFLY  DISCUSSED,  AND  IMPROVED. 


BY  JACOB  CATLIN,  A.  M. 

PASTOR  OP  A   CHURCH  IN  NEW-MARLBOROUGH,  MASS. 


**  What  is  Unith?" PonHus  Pilate. 

HARTFORD : 

GEORGE  GOODWIN  &  SONS PRINTERS. 

1818. 


437"  7  7 


DISTRICT  0%-  MASSACHUSETTS,  TO  WIT  . 

District  Clerk^s  Office. 
BE  IT  REMEMBERED,  that  on  the  ninth  day  of  July,  A.  D.  1818, 
|?*f*t***'  ^^^  i"  t^^^  ^♦'I'ty  third  year  of  the  Independence  of  the  United  States  of 
J^^^jV^  America,  JACOB  CA TLIN,  of  the  said  District,  has  deposited  in  this 
'^'^'^''^^  office  the  title  of  a  Book,  the  right  whereof  he  claims  as  author,  in  the 
words  following,  to  wit : 

"  A  Compendium  of  the  System  of  Divine  Truth :  contained  in  a  Senes  of  Essays ; 
"  in  which  the  principal  subjects  contained  in  the  Holy  Scriptures,  are  carefully  ar- 
"  ranged,  briefly  discussed,  and  improved.  By  Jacob  Catlin,  A.  M.,  Pastor  of  a 
"  Church  in  New-Marlborough,  (Massachusetts.)    *  What  is  truth  ?'  Pontius  Pilate." 

In  conformity  to  the  Act  of  the  Congress  of  the  United  States,  entitled,  "  An  Act 
for  the  encouragement  of  learning,  by  securing  the  copies  of  maps,  charts  and  books, 
to  the  authors  and  proprietors  of  such  copies,  during  the  times  therein  mentioned  :" 
and  also  to  an  act  entitled,  "  An  Act  supplementary  to  an  act,  enthled,  an  act  for 
the  encouragement  of  learning,  by  securing  the  copies  of  maps,  charts  and  books,  to 
the  authors  and  proprietors  of  such  copies  during  the  times  therein  mentioned  ;  and 
extending  the  benefits  thereof  to  the  arts  of  designing,  engraving  and  etching  histori- 
cal and  other  prints."  ^ 

JOHN  W.  DAVIS,  Clerk  of  the 

District  of  Massachusetts, 


INTRODUCTION. 


IT  is  with  no  small  degree  of  diffidence,  that  the  au- 
thor of  this  Compendium  has  undertaken,  and  prosecuted 
a  work  so  important,  and  so  arduous;  and  for  the  cor- 
rectness of  which,  especially  in  point  of  sentiment,  he  is 
so  highly  responsible,  both  to  the  christian  public,  and  to 
Christ  himself.  Considering,  however,  ihe  deplorable 
ignorance  of  Theology,  and  particularly  of  the  systematic 
connection  of  the  great  truths  contained  in  the  scriptures, 
which  is  manifest  in  all  ranks  of  people,  even  in  this  en- 
lightened part  of  the  world :  and  considering  how  few 
there  are,  who  have  ability  to  purchase,  and  time  and 
patience  to  read,  the  voluminous  systems  of  Theology 
which  are  extant ;  it  has  been  deemed  important,  that  a 
Compendium  of  this  kind,  embracing  all  the  leading  ar- 
ticles of  divine  truth,  and  exhibiting  the  evidence  in  their 
support ;  together  with  suitable  remarks  and  improve- 
ment; should  be  published  for  the  particular  benefit  of 
the  common  people  ;  and  more  especially,  for  the  benefit 
of  those  who  emigrate  from  the  old  settlements  of  our 
country,  to  spend  a  number  of  years  in  the  wilderness, 
and  in  a  great  measure  destitute  of  regular  and  systemat- 
ic instruction  in  religion  ;  before  they  are  able  to  support 
the  ministry  of  the  gospel. 

Instating  the  usefulness  and  importance  of  a  summary 
of  christian  doctrine  and  practice,  a  venerable  author 


INTRODUCTION. 


makes  the  following  remarks  ;  that* "  There  are  many, 
in  every  age,  and  in  all  places,  who  are  so  destitute  of  a 
sense  of  the  importance  of  religion,  that  they  would  nev- 
er attend  to  the  sacred  scriptures,  with  that  degree  of 
engagedness,  which  is  necessary,  to  collect  from  them 
any  thing  like  a  system  of  doctrines.  But,  by  the  aid  of 
a  compendium  of  the  doctrines  and  duties  of  the  gospel, 
accurately  drawn  up,  with  scripture  proofs ;  they  may, 
in  a  short  time,  arrive  at  the  knowledge  of  every  impor- 
tant truth.  And,  most  certainly,  it  would  greatly  assist 
such  as  have  an  inquisitive  turn  of  mind." 

Another  important  benefit  to  be  expected,  from  a  com- 
pendium of  the  system  of  divine  truth,  is,  that  it  greatly 
tends  to  excite  those  who  have  been  most  inattentive  to 
the  scriptures,  and  to  all  religious  books ;  to  read,  from 
curiosity,  those  important  truths,  which  they  could  never 
be  persuaded  to  read,  from  a  sense  of  duty.  In  this  way, 
the  minds  of  many  stupid  sinners  may  be  drawn,  by 
insensible  degrees,  to  a  solemn  attention  to  the  bible. 

Another  benefit  of  a  well  arranged  compendium  is, 
that  it  leads  the  mind  of  the  reader  to  think  and  reason 
systematically^  on  religious  subjects ;  as  well  as  on  all 
other  subjects.  It  is  only  for  want  of  due  attention,  and 
the  proper  means  of  aiding  the  minds  of  men,  in  theo- 
logical enquiries,  that  so  many  people,  of  good  natural 
abilities,  are  led  to  view  the  bible  as  a  book  of  miscellanies^ 
incoherent,  if  not  inconsistent,  in  its  several  parts.  The 
particular  form,  in  which  the  bible  is  published  to  the 
world,  is,  indeed,  somewhat  miscellaneous ;  but  not  more 
so  than  might  have  been  expected,  considering  the  cir- 
cumstances of  its  publication.  The  holy  scriptures  were 
written   in  difterent  ngcs  of  the  world,  by  about  thirty 


I>^TRODUCTION«  V 

different  hands,  on  a  vast  variety  of  different  subjects 
and  occasions,  and  without  the  least  appearance  of  con- 
cert or  combination.  Under  these  circumstances,  it  was 
not  to  be  expected,  that  the  bible  should  be  produced  in 
exact  systematic  order.  Yet,  wonderful  as  it  may  ap- 
pear, it  contains  all  the  materials  of  a  perfect  system  of 
doctrinal  and  practical  religion.  Now,  therefore,  to  dis- 
cover in  one  general  view,  by  the  aid  of  a  well  digested 
summary^  the  intimate  connection  of  such  an  immense 
variety  of  important  subjects,  as  are  scattered  through- 
out the  sacred  volume  ;  must  be  very  profitable,  as  well 
as  pleasing  to  the  pious  and  contemplative  mind. 

Accordingly,  we  add,  that  a  compendium  of  divine 
truth  is  calculated,  not  only  to  enlighten  the  ignorant, 
and  arrest  the  attention  of  stupid  and  profane  ;  but  also 
to  increase  the  comforts  and  joys  of  real  christians. 
When  the  foundation  of  all  their  hopes  is  discovered,  in 
one  comprehensive  view,  it  is  calculated  greatly  to  excite 
their  joy,  and  to  confirm  their  faith  and  hope  in  the 
divine  promises. 

It  may  be  further  added,  that  a  good  arrangement,  and 
a  brief  discussion  of  the  interesting  subjects  contained  in 
the  bible,  are  highly  important,  not  only  for  the  instruc- 
tion of  the  ignorant,  and  for  the  edification  of  the  saints  ; 
but  also  for  the  conviction  of  sceptics  and  infidels.  For 
the  connection  and  harmony  of  the  scriptures  afibrd 
substantial  proof  of  their  divine  original.  And  no  where 
else,  but  in  the  bible,  can  be  found  a  system  of  theology 
and  religion,  which  is  connected  and  consistent  in  all  its 
parts.  But  such  is  the  connection  and  harmony  of  the 
system  contained  in  the  bible,  that  all  who  candidly 
attend  to  the  matter,  feel  constrained,  cither  to  embrace 


Vi  INTRODUCTION. 

the  whole,  or  to  reject  the  whole.  But  where  is  the  wan. 
w^ho  admits  the  being  of  a  God,  and  yet  dares  to  discard 
all  the  doctrines  and  precepts  of  the  bible?  Deists  and 
free  thinkers,  who  generally  profess  to  embrace  a  fart 
and  to  reject  a  iiavt  of  the  sacred  scriptures,  when  they 
are  led  to  discern  the  inseparable  connection  of  the  whole  % 
find  themselves  confounded.  From  the  common  ground 
of  infidelity,  they  are  driven,  either  to  embrace  the  sys- 
tem of  revealed  truth,  or  the  baseless  doctrines  of  athe- 
ism. The  system  of  divine  truth  needs  but  only  to  be 
seen,  in  its  connection,  as  a  system^  to  commend  itself  to 
every  man's  conscience.  Pains  have  been  taken,  in 
forming  this  compendium,  to  address  the  consciences  of 
the  readers,  by  a  simple  manifestation  of  divine  truth  ; 
rather  than  to  gratify  their  taste  and  fancy,  by  any  embel- 
lishments of  style. 

The  author  is  aware  of  the  different  shades  of  opinion 
on  several  subjects  even  among  the  orthodox  ;  and  that 
this  should  make  him  diffident,  rather  than  dogmatical. 
His  aim  has  been  not  to  shun  a  declaration  of  all  the 
counsel  of  God ;  and,  at  the  same  time,  not  to  assume 
the  airs  of  an  antagonist. 

If,  by  a  laborious  and  prayerful  discussion  of  all  the 
leading  subjects  contained  in  the  scriptures,  this  work 
should  be  thought  useful,  and  should  prove  acceptable,  in 
general,  to  serious  and  candid  minds  ;  the  hopes  and 
expectations  of  the  author  will  be  abundantly  answered  5 
and  he  may  cherish  the  rich  and  precious  consolation,  that 
*^  His  labor  has  not  been  in  vain  in  the  Lord." 


CONTENTS, 


ESSAY     I.  Evidence  of  the  Being  of  a  God     -    -      1 
II.  The  Inspiration  of  the  Holy  Scriptures      7 

III.  The  Perfections  of  God      -      -     -     -     22 

IV.  The  Unity  and  Trinity  of  the  Godhead     34 
V.  The  Work  of  Creation 43 

VI.  God's  works  of  Providence    -    -    -     -    53 
VII.  The  Sovereignty  of  God     ....     61 

VIII.  The  Decrees  of  God 67 

IX.  The  Original  Character  and  State  of 

Man 77 

X.  The  Moral  Law,  or  Covenant  of  Works     82 

XI.  The  Temptation  and  Fall  of  Man    -    -    89 

XII.  Total  Depravity 98 

XIII.  Original  Sin -     103 

XIV.  Redemption      ---....        110 
XV.  Regeneration 120 

XVI.  The  Doctrine  of  Election     -     -     .        128 

XVII.  Reprobation,  and  the  Unpardonable  Sin  136 

XVIII.  Repentance  and  Conversion     -     -     -     146 
XIX.  The  Christian  Faith 152 

XX.  Justification  by  Faith     -----     158 

XXI.  Perseverance 165 

XXII.  Self-denial,  and  true  Benevolence     -     172 
XXIII.  Submission  to  God 178 


viii  coNTErsTS. 

ESSAY  XXIV.  Prayer  and  Praise     -     -     ...  183 
XXV.  Duties  of  theUnregeneratejandthe 

Means  of  Grace 194 

XXVI.  The  Holy  Sabbath 207 

XXVII.  The  Ministry  of  the  Word  of  God  219 

XXVIII.  Evidences  of  Piety     ...    -  236 

XXIX.  The  Christian  Church      ...  240 

XXX.  The  Ordinances  of  Baptism    -    -  247 

XXXI.  The  Lord's  Supper     -      -      -     -  263 

XXXII.  Church  Government     -    -     -     -  268 

XXXIII.  The  Millennium     -     -      -      >     -  285 

XXXIV.  The  Immortality  of  the  Soul     -  296 
XXXV.  Death,  and  the  Separate  State     -  300 

XXXVI.  The  Resurrection  of  the  Dead     -  304 

XXXVII.  The  Final  Judgment    .    -    -    .  309 


A  COMPENDIUM 

OF    THE 

SYSTEM  OF  DIVINE  TRUTH. 

ESSAY  I. 

Evidence  of  the  being  of  a  God. 

BY  A  GOD  is  meant  an  intelligent  being,  who  is 
infinite,  self-existent,  immutable,  omnipotent,  and  holy  ; 
a  being,  who  is  the  cause  of  all  things,  but  who  is  himself 
uncaused  and  eternal.  And,  that  such  a  being  exists,  bj 
a  necessity  of  nature,  however  mysterious  his  existence 
may  appear,  is  made  evident  by  several  arguments. 

1.  The  existence  of  God  is  evident  from  our  own 
existence,  and  from  the  existence  of  the  whole  visible 
universe.  Thus  reasons  the  Apostle  Paul,  to  prove  the 
point  before  us  :  "  For  the  invisible  things  of  him,  from 
the  creation  of  the  world,  are  clearly  seen,  being  under- 
stood by  the  things  that  are  made,  even  his  eternal  power 
and  Godhead."  That  we  ourselves,  and  all  things  which 
we  behold,  had  a  Maker,  had  a  cause  adequate  to  their 
production,  is  a  very  clear  dictate  of  reason.  Common 
sense,  in  early  childhood,  as  well  as  in  advanced  age,  is 
always  led  to  infer  a  cause  from  a  view  of  its  effects.  All 
things  which  we  behold  are  evidently  mutable,  and  de- 
pendent ;  and  consequently  finite.  Even  the  intellectual 
as  well  as  the  material  system,  so  far  as  it  falls  under  our 
notice,  is  mutable  and  dependent.  Our  minds,  as  well  as 
our  bodies,  are  subject  to  numberless  changes,  w  hich 
proves  that  they  are  finite  and  dependent ',  and  that  they 
are  not  causes,  but  effects ;  implying  an  antecedent  cause. 
We  observe  further, 

2 


a  EVIDENCE    OF    THE 

It  is,  ill  the  nature  of  things,  impossible  for  any  thing 
to  be  its  own  cause.  This  would  imply  an  agency  prior 
to  the  existence  of  the  agent  ;  which  is  an  absurdity. 
Also,  to  suppose  that  the  visible  system  of  finite  beings 
and  things  sprang  out  of  nothing  by  accident,  without  any 
cause  whatever,  would  subvert  all  reasoning  from  effect 
to  cause  5  and  would  be  an  affront  to  common  sense  and 
experience. 

To  suppose  that  the  universe  which  we  behold  is  un- 
caused, uncreated  and  eternal ;  and  has  passed  through 
an  infinite  series  of  changes  and  revolutions,  is  a  gross 
absurdity.  For  the  idea  of  a  series  and  succession,  im- 
plies a  beginning,  progress,  and  variation ;  which  is 
inconsistent  with  all  order  and  stability  ;  and  indeed 
inconsistent  with  the  idea  of  causation.  Whatever  exists 
by  an  eternal  necessity  of  nature,  admits  of  no  change, 
no  variableness^  nor  shadow  of  turning.  Reasoning  there- 
fore from  effect  to  cause,  whicli  is  a  legitimate  and  conclu- 
sive mode  oFreasoning,  we  come  clearly  to  the  conclusion, 
that  there  must  have  been,  by  a  necessity  of  nature,  an 
eternal,  self-existent,  immutable  and  omnipotent  being, 
who  is  the  cause  of  all  things;  and  who  will  be  found,  in 
the  sequel,  to  be,  of  necessity,  infinitely  holy.  This 
glorious  being  is  called  God,  the  Lord,  or  Jehovah. 

From  the  nature  of  this  argument,  it  is  manifest,  that 
the  great  cause  of  all  things  is  an  intelligent  being.  For 
how  is  it  possible,  that  a  being  void  of  intelligence,  should 
produce  intelligence  in  others  ?  It  is  indeed  absurd  to 
suppose,  that  a  material  being  can  produce  an  immaterial, 
ilow  can  the  earth  produce  a  man  ?  Or  even  a  beast  ?  It 
is  as  contrary  to  reason  to  suppose  that  inert,  lifeless 
matter  can  be  tiie  cause  of  intelligence,  as  to  suppose, 
that  nothing  can  be  the  cause  of  something.  In  mere 
matter,  tliere  is  evidently,  no  intelligence  ;  of  course,  no 
agency,  no  eiriciency,  in  the  production  of  any  thing. 

2.  *j  he  being  of  a  God  is  very  evident,  not  only  from 
the  existence  of  the  heaveiis  and  the  earth,  and  all  crea- 
tures and  things  in  the  universe ;  as  being  the  effects  of 
infinite  power  and  intelligence ;  but  also  from  the  manner^ 
in  which  all  things  have   been  produced,  preserved  and 


BEi:>'G    OF    A    GOD. 


hn proved.  In  the  creation  and  disposal  of  ail  creatures 
and  things,  and  of  mankind  in  particular;  there  are  such 
manifestations  of  infinitely  wise  design  and  contrivance, 
as  demonstrate  the  bcin^  and  the  leading  attributes  of 
God.  Man  is  truly  said  to  he  fearfully  and  wonderfulbj 
made;  and  infinitely  important  are  the  purp(»ses  to  be 
answered  by  his  creation.  lie  created  all  things  to  the 
intent"  that  now  unto  the  principalities  and  powers,  in 
lieavenly  places  miii;ht  be  known,  by  the  church,  the  man- 
ifold wisdom  of  God.^'  How  marvellous  are  the  cfiects  of 
infinitely  wise  design  and  contrivance,  in  the  works  by 
which  God  makes  himself  known  to  a  sinful  and  benight- 
ed world  !  and  even  to  those  who  say  in  their  hearts, 
"  There  is  no  God  /"  Truly  there  is  a  God,  "  who  is 
wonderful  in  counsel,  and  excellent  in  working."  And, 
for  any  to  suppose,  that  the  countless  millions  of  animal 
and  rational  beings  in  this  world,  all  furnislicd  with  the 
means  of  subsistence  and  self-defence,  and  all  adapted 
and  directed  to  the  most  important  purposes,  have  come 
into  existence  and  operation  by  chance  ;  is  altogether 
unreasonable  and  absurd.  Of  chance,  there  can  be  no 
di?tinct  idea.  It  is  altogether  chimericval.  It  excludes 
all  idea  of  agency  or  causality  ;  and  is  a  mere  nonentity. 
But  such  is  the  order,  harmony,  and  beauty  of  what  are 
called  the  works  of  creation  and  providence;  so  bright 
are  the  footsteps  of  infinitely  wise  intelligence  and  design, 
in  all  the  events  which  take  place  before  our  eyes  :  that 
we  are  led  to  exclaim  with  tl^e  Psalmist, "  Vei'iiy,  He  is  a 
Qod^  who  judgeth  in  the  earth."  Pertinent  to  the  present 
inquiry  is  the  celebration  of  the  wisdom,  power  and  glory 
of  the  Lord,  by  the  holy  Psalmist.  Speaking  of  the  works 
of  creation  and  providence,  he  exclaims,  "  O  Lord,  how 
manifold  are  thy  works,  in  wisdom  hast  thou  made  them 
all ;  the  earth  is  full  of  thy  riches.  So  is  this  great  and 
wide  sea,  wherein  are  things  creeping  innumerable,  both 
small  and  great  beasts.  There  go  tlie  ships,  there  is  that 
Leviathan  v/hich  thou  hast  made  to  play  therein.  These 
all  wait  upon  thee,  that  thou  mayst  give  them  their  meat 
in  due  season.  That  thou  givest  them  they  gathei-.  Thou 
openest  thine  hand  ;  they  are  filled  with  good.     Tiiou  hi- 


EVIDENCE    OF    THE 


dest  thy  face ;  they  are  troubled.  Thou  takest  away  their 
breath  ;  they  die,  and  return  to  their  dust.  Thou  send- 
est  forth  thy  spirit,  they  are  created  ;  and  thou  renevvest 
the  face  of  the  earth.  The  glory  of  the  Lord  endureth 
forever  :  the  Lord  shall  rejoice  in  his  works." 

Thus  evidently  it  appears  that  there  is  a  God,  from  the 
manner  in  which  all  things  take  place,  and  from  the  mani- 
festations of  infinite  wisdom  and  power,  which  are  made, 
not  only  in  the  production  of  all  creatures  and  things  ; 
but  in  their  direction  to  the  most  important  ends  and  pur- 
poses. The  very  existence  of  effects  is  a  demonstration 
of  an  adequate  cause  :  and  if  the  effects  be  glorious,  such 
also  must  be  the  cause.  As  the  visible  heavens  are  glori- 
ous ;  so  it  follows,  that  "  the  heavens  declare  the  glory 
of  the  Lord,  and  the  firmament  sheweth  his  handy  work." 

3.  In  the  view  of  candid  and  pious  minds,  in  particular, 
the  bible  itself,  considered  as  an  effect,  and  an  effect  which 
man  could  not  produce  ;  is  a  demonstration  of  the  being 
of  a  God.  Aside  from  all  the  testimonies  of  the  bible,  to 
this  great  truth,  the  very  nature,  tendency  and  effects  of 
the  book  itself  are  sufficient.  A  book  so  full  of  wisdom 
and  knowledge,  so  pure  and  holy,  so  hostile  to  the  cor- 
ruptions of  the  human  heart,  could  never  have  been  the 
effect  of  human  efforts.  The  efforts  of  natural  men  are 
indeed  uniformly  in  opposition  to  the  bible.  But,  were 
the  most  candid  and  learned  men,  to  make  their  utmost 
exertions  to  form  a  bible,  they  would  utterly  fail  for  lack 
of  wisdom  and  knowledge.  To  form  such  a  book,  and 
give  it  credit  and  influence,  in  this  wicked  world,  as  far 
exceeds  the  wisdom  and  power  of  man,  as  to  create  a 
world.  If  the  heavens  declare  the  existence  and  glory  of 
the  Lord  ;  the  scriptures  do  it  more  abundantly.  They 
declare  a  holy  law,  and  a  holy  gospel.  They  reveal  truths, 
which  man  could  never  have  discovered  ;  and  to  which 
the  human  heart  is  violently  opposed.  The  scriptures 
establish  that  wisdom,  which  even  some  of  the  most  wise 
and  learned  men  call  foolishness.  For  the  bible  confirms 
the  gospel  revelation,  which  is  a  stumbling  block  as  well 
as  foolishness.  The  nature  of  the  bible  is  to  exalt  God, 
and  to  abase  the  hearts  of  sinful  men.     It  considers  men 


BEINO   OF    A   GOD. 


as  being  dead  in  trespasses  and  sins,  and  under  the  curse 
of  the  Taw  ;  and  as  depending  on  the  blood  of  atonement 
for  pardon  and  salvation.  It  promises  no  reward  to  the 
best  deeds  of  the  unregenerate.  On  the  whole,  it  exhibits 
a  system  of  religion,  perfectly  obnoxious  to  every  natural 
heart.  And  it  declares,  in  plain  terms,  that  "  the  natural 
man  receive th  not  the  things  of  the  spirit  of  God,  for  they 
are  foolishness  unto  him,  neither  can  he  know  them, 
because  they  are  spiritually  discerned."  Now  if  there 
had  been  no  God,  no  being  infinitely  wise,  powerful  and 
holy  ;  how  could  such  a  book  as  this  have  been  invented 
and  imposed  on  mankind,  as  a  divine  revelation  ?  Had 
mankind  embraced  a  forgery  for  their  bible,  it  would  have 
been  of  a  nature  very  different  from  the  bible  which  we 
possess. 

The  same  evidence  of  the  existence  and  agency  of  the 
Deity  is  derived  from  the  effects  of  the  bible.  Contrary  to 
all  human  calculation  or  conjecture,  the  bible  has  produ- 
ced effects  most  extensive,  powerful,  and  salutary.  In 
whatever  age,  nation  or  society,  it  has  been  embraced 
heartily,  as  the  system  of  divine  truth,  and  the  only  rule 
of  faith  and  practice  ;  the  effects  have  been  most  precious. 
But,  had  there  been  no  God,  no  divine  influence  ;  no  su- 
perintending providence  5  how  could  any  blessed  and  hap- 
py effects  have  beeji  produced  by  the  bible  ^  How  could 
the  scriptures,  and  they  only,  have  produced  a  state  of 
civilization  among  barbarians  ?  How  could  they  ever  pro- 
duce a  conviction  of  sin  5  and  a  conversion  01  the  heart 
to  Christ,  and  to  the  doctrines  of  the  cross  ? 

Such  are  the  nature  and  effects  of  the  holy  scriptures, 
as  prove,  to  the  full  satisfaction  of  all  serious  and  candid 
minds,  that  there  is  a  supreme  and  infinite  Being,  who  is 
the  cause  of  all  things  5  and  that  there  is  a  universal,  su- 
perintending providence  over  all  the  events  of  the  uni- 
verse. The  bible  is  as  evidently  the  workmanship  of  an 
infinitely  wise,  holy  and  omnipotent  God,  as  the  temple 
of  Solomon  was  the  workmanship  of  wise,  skilful  and 
faithful  artificers.  Did  not  mankind  say  in  their  hearts. 
-^  there  is  no  God/' no  man,  with  the  bible  in  his  hsnds^ 


G  EVIDENCE    or    THE    BEING    OF    A    GOD, 

could  possibly  be  an  atheist.    For,  in  every  sacred  page^ 
the  true  God  is  made  manifest. 

4.  Had  there  been  no  God,  it  is  very  certain,  consid- 
ering the  natural  disposition  of  the  human  heart,  that  no 
man  would  ever  have  believed  in  a  God.  The  whole  hu- 
man race,  in  all  generations,  would  have  been  atheists  ; 
and  this  on  just  and  rational  ground.  For,  in  this  case, 
there  would  not  have  been  a  single  argument,  of  any 
weight,  to  prove  the  existence  of  a  God.  Error  is,  in  no 
measure,  supported  by  rational  argument.  If  there  be  no 
God,  then  all  the  seeming  arguments  which  have  been 
produced,  and  which  can  be  produced,  to  prove  the  being 
of  a  God,  are  but  mere  sophistry.  And  since  mankind 
are  so  strongly  bent  on  atheism,  as  to  say  in  their  hearts, 
''There  is  no  Gody^  and  so  subtile  and  ingenious,  as 
they  are  found  to  be,  to  evade  the  evidence  of  his  exist- 
ence 5  we  may  be  certain,  that  if  there  were  no  God,  no 
man  would  be  in  the  least  danger  of  believing,  obeying  or 
trusting  in  any  god  whatever.  Of  sinful  men  it  is  said, 
"  God  is  not  in  all  their  thoughts ;"  and  "  they  do  not 
like  to  retain  God  in  their  knowledge."  What  then 
could  induce  mankind,  without  the  most  forcible  evi- 
dence, to  believe  in  the  existence  of  a  God  ? 

5.  We  are  therefore  led  to  conclude,  that  the  almost 
universal  belief  in  one  or  more  Gods,  by  men  of  all  char- 
acters, and  of  all  ages,  is  a  strong  proof  of  the  being  of  a 
God.  Traditions,  and  maxims  in  religion,  however 
vague  and  fabulous,  have  their  foundation  in  some  im- 
portant realities.  Mere  fictions  grow  out  of  certain  mat- 
ters of  fact  :  so  that  the  most  corrupt  and  idolatrous 
notions  of  the  Deity  as  well  as  the  most  rational  and 
correct,  serve  as  a  proof  of  the  being  of  a  God. 

REMARKS. 

Having  found  abundant  evidence  of  the  being  of  a 
God,  who  is  the  first  cause  of  all  things  ;  the  Almighty 
Creator  and  Governor  of  the  universe;  who  is  the  Fath- 
er of  our  spirits,  and  the  former  of  our  bodies  ;  in  whose 
hand  our  breath  is,  and  whose  are  all  our  ways  ;   we  are 


THE  INSPIRATIOrs-  OF  THE  HOLY  SCRIPTURES.  7 

led  to  realize  the  importance  of  glorifying  him  as  God. 
Such  is  the  stupidity  and  atheism  of  the  human  heart, 
that  mankind  in  general,  are  very  little  influenced  by  the 
consideration,  or  even  by  the  belief  of  the  existence  of  a 
God.  They  even  dare  to  blaspheme  his  sacred  name. 
"  In  works  they  deny  him,  being  abominable  and  diso- 
bedient, and  unto  every  good  work  reprobate." 

It  is  certainly  rational,  and  highly  important,  that  those 
who  have  believed  in  God,  should  be  careful,  noi  only  to 
maintain  good  works;  but  also  to  worship  him,  and  glori- 
fy his  name.  "  A  sonhonoreth  his  father,  and  a  servant 
his  master.  If  I  then  be  a  father,  where  is  mine  honor  ? 
and  if  I  be  a  master,  where  is  my  fear  ?  saith  the  Lord  of 
hosts."  Doubtless  the  Most  High  God,  who  is  the  pos- 
sessor of  heaven  and  earth,  acts  with  a  supreme  regard 
to  his  own  honor  and  glory  ;  and  with  a  suitable  regard 
to  the  welfare  of  his  rational  creatures.  Doubtless,  "  the 
Judge  of  all  the  earth  doth  right."  With  great  reason 
and  propriety,  therefore,  does  he  demand  of  all  his  ra- 
tional creatures,  their  tribute  of  honor  and  glory.  Now 
unto  the  King  eternal,  immortal,  invisible,  the  only  wise 
God,  be  honor  and  glory,  forever  and  ever. — Amen. 


ESSAY  11. 

The  inspiration  of  the  Holy  Scriptures. 

In  the  foregoing  Essay,  we  have  attended  to  the  first, 
and  the  fundamental  article  in  the  system  of  divine  truth^ 
Evidence  has  been  given  of  the  existence  of  a  supreme, 
eternal,  and  immutable  being,  who  is  called  God.  And, 
that  we  may  be  the  more  abundantly  furnished  with  ar- 
guments, in  the  discussion  and  proof  of  all  the  following 
articles  of  the  system,  it  is  proposed,  in  the  next  place, 
to  prove  the  divine  inspiration  of  the  Holy  scriptures. 


THE    INSPIRATION    OF 


That  mankind,  on  many  accounts,  stand  in  very  great 
need  of  a  revelation  from  God,  is  generally  granted,  by 
those  who  are  favored  with  the  holy  scriptures ;  and  has 
been  granted,  by  many  of  the  most  candid  and  inquisitive, 
even  among  the  heathen.  The  wisest  of  men,  in  every 
age  and  nation,  have  found  by  experience,  and,  in  their 
writings,  have  frankly  acknowledged,  that,  without  a 
clear  and  infallible  revelation  from  God,  no  man,  in  this 
sinful  and  benighted  state,  can  know  his  character  and 
will ;  nor  can  any  man  know  his  own  state  and  character. 
Such  is  the  ignorance  of  mankind,  because  of  the  blind' 
ness  of  their  hearts,  that  not  one  can  be  found,  who  is 
able,  by  the  light  of  nature,  to  suggest  a  ground  of  hope 
for  sinners.  It  is  impossible  for  man  to  decide,  by  his  own 
reasonings,  whether  God  can,  on  any  ground,  be  propi- 
tious to  the  guilty.  Or  indeed,  whether  there  is,  or  is 
not,  a  future  and  eternal  state  of  reward  and  punishment. 
Untaught  of  God,  the  sober  and  reflecting  part  of  man- 
kind must,  of  necessity,  be  in  a  state  of  great  darkness, 
doubt  and  despondency.  Well  may  they  despairingly 
cry,  "  Who  will  shew  us  any  good  .^"  who  can  give  us 
any  light,  on  subjects  infinitely  important  ?  At  the  same 
time. 

We  observe,  that  there  is  an  impression  on  the  minds 
of  mankind  in  general,  that  the  Deity  is  good  ;  that  he  is 
kind  and  merciful  :  and  that  he  is  willing  to  enlighten 
and  instruct  his  rational  creatures. 

Some  indeed  have  held  to  the  doctrine  of  two  supreme 
beings,  one  good,  and  the  other  evil  :  one  the  author  of 
all  good,  and  the  other  the  author  of  all  evil.  But  this  is 
generally,  and  justly  considered  as  an  absurdity.  The 
general  impression  on  the  human  mind  is,  that  the  Lord  is 
good  ;  and  that  he  is  disposed,  in  his  own  time  and  way, 
to  enlighten  the  world,  by  an  infallible  divine  revelation. 

From  these  two  considferations,  that  mankind  stand  in 
perishing  need  of  instruction  from  God  ;  and  that  He  is 
kindly  disposed  to  give  them  instruction ;  we  have  strong 
presumptive  evidence,  that  there  is,  somewhere,  an  infal- 
lible revelation  from  God.  But  where  is  this  revelation 
to  be  found  ?  Do  we  i&nd  it  in  the  Alcoran  ?  No.    In  the 


THE    HOLY    SCRIPTURES.  U 

books  of  heathen  mythology  ?  No.  Where  then,  except 
in  the  hible,  do  we  find  a  divine  revelation  ?  Certainly 
no  where  at  all. 

It  remains  now  to  be  proved  distinctly,  from  various 
sources  of  argument,  that  the  scriptures  of  the  Old  and 
New  Testaments  were  given  by  inspiration  of  God.  The 
evidences  of  this  important  truth  are  various ;  and  it  is 
conceived,  they  are  conclusive.  The  evidences  to  be 
adduced  are  external,  and  iiiternaL  As  an  external  evi- 
dence, we  may  state, 

1 .  The  vast  number  and  variety  of  miracles  which  have 
been  wrought  in  the  name,  and  by  the  power  and  author- 
ity of  God  ;  and  expressly,  for  the  confirmation  of  his 
word,  and  his  truth. 

A  miracle  is  a  supernatural  work  of  God  ;  or  a  work, 
by  which  the  laws  of  nature,  so  called,  are  suspended  or 
controuled.  It  is  not  only  a  work,  which,  like  the  works 
of  creation  and  providence,  exceeds  all  finite  power  and 
wisdom  ;  but  a  work  which  counteracts  the  most  common 
operations  of  divine  power  and  wisdom.  When  the  rod 
of  Moses  became  a  serpent,  and  was  presently  restored 
to  a  rod  in  his  hand  ;  a  miracle  was  wrought.  When,  by 
stretching  forth  his  rod,  according  to  divine  direction, 
Moses  brought  upon  Egypt  all  the  successive  plagues,  till 
the  first-born  of  man  and  beast  were  destroyed  ;  and  till 
their  king  and  armies  were  overwhelmed  in  the  red  sea  j 
and  when  the  sea  itself  was  divided,  for  the  safe  passage 
of  the  Israelites  ;  and  for  their  escape  from  the  armies  of 
Egypt ;  miracles  were  wrought.  It  is  folly  to  allege,  as 
some  do,  that  these  astonishing  events  were  effected  by 
the  skill  and  power  of  magic.  For  the  magicians  them- 
selves were  sufferers  in  the  plagues  ;  and  they  acknow- 
ledged the  finger  of  God  in  the  plague  of  lice.  Now,  is 
it  possible  to  suppose,  that  all  these  things  were  tlie  ef- 
fect of  magic,  or  of  mere  deception,  and  cunning  crafti- 
ness ?  For  this  is  all  that  is  m.eant  by  magic.  Will  any 
one  imagine,  that  the  pillar  of  cloud  by  day,  and  of  fire  by 
night,  which  was  an  infallible  guide  to  Israel  forty  years 
in  the  wilderness  5  and  which  led  them  to  the  land  of 
promise,  was  the  effect  of  magic  ?  If  all  these  were  the 


10  THE    INSPIRATION    OF 

effects  of  magic;  then  the  world  is  governed  by  magic. 
By  this  the  people  were  furnished  in  the  wilderness, 
with  the  daily  supply  of  manna.  By  this  the  rock  was 
cleft  at  Horeb,  and  the  waters  gushed  out,  and  flowed  by 
the  side  of  their  camp,  in  all  that  barren  desart.  If  all 
these,  and  all  otlier  miraculous  events  have  been  produ- 
ced by  magic  ;  then  magic  has  created  the  world,  and  is 
tlie  true  God.  Yet  it  is  granted  by  all,  that  magic  is  a 
mere  deception,  and  has  been  thus  considered,  in  all  ages. 
But,  certainly,  something  more  than  human  deception, 
and  cunning  craftiness,  was  manifested  in  the  miracles  of 
Moses  and  the  prophets. 

Do  any  doubt  the  facts  related,  concernino;  the  deliv- 
erance of  Israel  from  Egyptian  bondage,  and  their  jour- 
ney to  the  land  of  promise  ?  As  well  may  they  doubt  the 
existence  of  such  a  nation  as  the  Israelites.  But  the  na- 
tion, with  most  of  its  peculiarities,  still  exists,  though 
scattered  and  dispersed  5  and  never  was  there  a  nation  or 
people,  more  attentive  to  their  records  and  genealogies. 
The  facts  related  are  indubitable.  And,  surely,  none  but 
the  Almighty  could  perform  these  miraculous  works. 
All  were  wrought  to  vindicate  the  authority  of  Moses, 
who  was  commissioned  to  deliver  the  people  of  Israel 
from  Egyptian  bondage.  Under  the  same  divine  com- 
mission he  wrote  the  books  ascribed  to  him  in  the  scrip- 
tures. Have  we  not  then  as  great  an  assurance  of  the 
truth  of  these  books  of  Moses,  as  the  Israelites  had  of  the 
truth  of  his  declarations  ^ 

Respecting  all  the  miraculous  works  of  which  we  have 
any  account  in  the  scriptures,  it  is  to  be  considered,  that 
they  are  displays  of  the  supernatural  power  of  God,  for  a 
contirmation  of  his  word,  and  a  vindication  of  his  author- 
ity. Now  is  it  not  absurd,  and  inconsistent  with  the 
perfections  of  the  Holy  One  of  Israel,  to  suppose  that  He 
would  perform  miraculous  works  in  support  of  falsehood 
and  wickedness  ?  Would  he  take  measures  to  destroy 
his  own  holy  kingdom  ^  Or  to  destroy  the  confidence  of 
his  friends  ? 

It  is  well  worthy  of  notice,  that  miracles  have  always 
b«en  considered  by  the  Jews,  and  perhaps  by  all  but 


THE    HOLY    SCRIPTURES.  11 

modern  infidels,  as  a  test  of  divine  truth,  and  divine 
authority.  Nicodemus  declared  the  common  sentiment 
of  the  Jews,  in  his  address  to  our  Saviour ;  "  We  know, 
that  thou  art  a  teacher  come  from  God,  for  no  man  can  do 
the  miracles  that  thou  dost,  except  God  be  with  him." 
When  Christ  had  raised  Lazarus  from  the  dead,  and 
wrought  many  other  miracles,  in  the  presence  of  the 
multitude ;  "  Then  gathered  the  chief  priests  and  the 
Pharisees  a  council,  and  said.  What  do  we  ?  for  this  man 
doth  many  miracles.  If  we  let  him  thus  alone,  all  men 
will  believe  on  him ;  and  the  Romans  shall  come,"  (as 
Christ  had  prophesied,)  "and  take  away  both  our  place 
and  nation."  The  same  Jewish  council  was  thrown  into 
perplexity  by  the  miracle  wrought  upon  the  lame  man, 
at  the  gate  of  the  temple.  "  What  shall  we  do  to  these 
men  ?"  said  the  venerable  council;  "for  that  indeed  a 
notable  miracle  hath  been  done  by  them,  is  manifest  to  all 
them  that  dwell  in  Jerusalem,  and  we  cannot  deny  it.'* 
Of  course,  they  could  not  deny  the  divine  power  and 
authority  of  Christ,  and  his  apostles.  Thus  it  was  ac- 
knowledged, by  the  enemies  as  well  as  the  friends  of 
Christ,  that  miracles  were  wrought,  and  that  they  afforded 
an  ample  evidence  of  the  truths,  which  they  were  wrought 
to  confirm.  But  every  page  of  the  bible  has  been  supr 
ported  by  this  kind  of  evidence.  Almost  innumerable 
have  been  the  particular  and  temporary  miracles,  wrought 
for  the  confirmation  of  certain  divine  truths,  or  for  the 
vindication  of  particular  divine  claims.  There  are  also 
standing  miracles  ^  such  as  the  preservation  of  God's  an- 
cient covenant  people,  in  all  their  sojournings,  captivities, 
dispersions,  and  calamities;  and  the  preservation,  en- 
largement, and  prosperity  of  the  christian  church,  under 
all  her  persecutions  and  distresses.  It  is  by  a  standing 
miracle,  that  we  realize,  in  part,  and  anticipate  more 
fully,  the  restoration  of  Israel  to  their  long  lost  inheri- 
tance of  the  land  of  promise  ;  together  with  a  fulness  of 
accession  from  the  gentile  nations,  in  the  fulfilment  of 
sacred  prophecy.  By  the  same  standing  miracle,  "  The 
earth  shall  be,  ultimately^  filled  with  the  knowledge  of 
the  glory  of  the  Lord,  as  the  waters  cover  the  seas." 


IS  THE    INSPIRATION*    OF 

Thus,  by  miracles,  the  divine  inspiration  of  the  scriptures 
is,  in  the  view  of  candid  minds,  unquestionably  proved. 
2  Another  external  evidence  is  derived  from  the  ex- 
act fulfilment  of  scripture  prophecies.  "  For  the  proph- 
ecy came  not  in  old  time,  by  the  will  of  man ;  but  holy 
men  of  God  spake,  as  they  were  moved  by  the  Holy 
Ghost."  But  how  does  this  appear  ?  It  appears  from 
the  matter  and  circumstances  of  the  prophecies,  compar- 
ed with  their  fulfilment.  The  prophecies  were  delivered, 
not  with  any  pretence  to  foreknowledge ;  but  altogether 
in  the  style  of  a  divine  revelation.  "  Thus  saith  the 
Lord^^^  was  all  that  the  prophets  pretended  to  know; 
and,  in  many  instances,  they  probably  understood  but 
very  imperfectly,  the  subjects  of  their  own  prophecies. 
And  the  things  predicted,  which  were  best  understood, 
were,  inhuman  view,  very  improbable 5  many  of  them 
depending  on  the  voluntary  agency  of  people  who  were, 
as  yet,  unborn.  Another  circumstance  of  the  scripture 
prophecies  is,  that  they  are  exceedingly  numerous  5  and 
relate  to  the  events  of  all  ages,  and  all  nations.  Of 
course,  many  of  them  must  have  been  delivered  several 
thousand  years  before  their  fulfilment.  The  most  of  the 
prophecies  relate  to  Christ  and  his  church  ;  and  this  be- 
ing the  case,  the  fulfilment  must,  as  we  have  found,  de- 
pend on  thousands  of  miracles.  But  who  could  foretel 
what  it  would  be  the  will  of  God  to  do,  in  a  way  of  mir- 
acles, for  his  redeemed  church  ^  Under  all  these  circum- 
stances, it  is  manifest,  that  if  men  have  uttered  none  but 
true  and  correct  prophecies,  they  "  have  spoken  as  they 
were  moved  by  the  Holy  Ghost,^^  But,  that  hundreds  of 
correct  prophecies,  respecting  the  incarnation,  works, 
sufferings,  exaltation  and  triumph  of  Christ;  and  res- 
pecting the  rise,  progress,  sufferings,  and  ultimate  glory 
of  his  church  ;  as  well  as  respecting  the  rise  and  fall  of 
the  nations  and  empires  of  the  world ;  admits  not  the 
shadow  of  a  doubt.  For  it  is  increasingly  evident,  that, 
as  fast  as  events  can  succeed  one  another,  all  the  proph- 
ecies are  or  will  be  fulfilled.  Who  but  the  omniscient 
God,  could  foresee  the  most  singular  events  respecting 
Abraham  and  his  seed  ?  and,  that  from  him  should  pro- 


'i'UE    HOLT    SCRIPTURES.  IS 

ceed  tlie  Messiah,  who  should  be  cut  off)  hut  not  for 
Idmself?  Without  the  spirit  of  prophecy,  who  could 
measure  the  time  of  the  advent  and  sufferings  of  Christ  ? 
Who  but  God  himself,  could  foretel  tlie  rise,  character, 
progress,  duration  and  downfall  of  papal  Rome  ?  And  wlm 
could  describe,  with  such  exactness,  the  universal  disper- 
sion of  the  infidel  Jews  ?  and  their  final  and  glorious 
restoration  ?  But,  that  all  these  things,  and  many  more, 
have  been  foretold,  in  the  ancient  ages  of  the  world,  as 
well  as  in  the  time  of  Christ  and  his  apostles,  cannot  be 
denied. 

The  evidence  from  prophecy,  of  the  divine  inspiration 
of  the  holy  scriptures,  is  rapidly  increasing.  The  events 
of  every  year  are  a  more  and  more  clear  fulfilment  of 
ancient  prophecy.  The  state  of  the  Jews,  for  instance, 
is  more  and  more  clearly  seen  to  be  such  as  has  been 
long  pointed  out  in  prophecy.  They  are  hegirming  to 
set  their  faces  towards  Mount  Zion.  They  begin  to 
favor  the  reading  of  the  New  Testament.  Individuals 
begin  to  preach  the  gospel  successfully,  to  their  deluded 
brethren.  Soon  will  their  restoration  and  conversion  to 
Christ,  as  clearly  accomplish  the  prophecies,  as  their 
captivity  and  dispersion.  Another  prophecy,  remarka- 
bly fulfilling  at  this  day,  is,  that  God  will  give  unto  his 
Son  the  heathen  for  his  inheritance,  and  the  uttermost 
parts  of  the  earth  for  his  possession.  And  how  wonder- 
ful it  is,  that,  while  all  the  antichristian  nations  are 
passed  by,  and  given  over  to  their  abominable  idolatries  ; 
the  greatest  exertions  are  made,  and  successfully  made, 
to  send  the  missionaries  of  the  cross,  with  the  bible  in 
their  hands,  to  the  most  benighted  heathen  nations  !  Do 
we  not  see  another  angel^  an  extra  angel,  at  this  day,  fly 
ill  the  midst  of  heaven,  having  the  everlasting  gospel  to 
preach  unto  them  that  dwell  on  the  earth,  and  to  every 
nation,  and  kindred,  and  tongue,  and  people  ?  And  does 
there  not  follow  yet  another  angel,  saying,  "  Babylon  is 
fallen,  is  fallen,  that  great  city  .^"  Papal  Rome^s  evi- 
dently falling  to  the  ground ;  and  the  heathen  nations 
are  gathering  round  the  standard  of  the  Redeemer. 
These  remarkable  prophecies,  being  now  fulfilling  before 


14  THE    INSPTRATION    OP 

our  eyes,  affords  us  the  clearest  evidence,  that  thev,  and 
all  the  prophecies,  and  all  the  scriptures,  were  given  bj 
inspiration  of  God. 

To  say,  that  such  a  multitude  of  predictions  are  noth- 
ing but  human  conjectures,  is  to  say  what  no  candid  man 
can  believe.  For,  in  the  common  affairs  of  life,  human 
conjectures  are,  most  generally,  found  by  experience  to 
be  groundless. 

If  any  say,  that  pretended  prophecies  are  but  a  mere 
history  of  events,  after  they  had  taken  place ;  let  them  in- 
form the  world  when,  and  by  whom  this  history  was 
written.  We  know  the  origin  of  the  Alcoran ;  and  of 
the  books  of  heathen  Mythology.  We  know  the  origin 
of  the  Antiquities  of  Josephus,  and  of  all  other  writings 
of  any  considerable  notoriety.  How  can  there  be  any 
doubt,  respecting  the  more  interesting  and  important 
writings  of  the  prophets  ?  These  have  been  constantly  in 
the  hands  of  the  Jews,  read  in  their  temple  and  syna- 
gogues, every  sabbath  day ;  and  they  have  always  been 
regarded  as  the  true  history,  and  the  records  of  the  na- 
tion. If  these  writings  had  been  a  forgery,  there  would 
certainly  have  been  a  detection ;  for  the  Jews  and  chris- 
tians have  always  kept  a  jealous  eye  on  each  other,  and 
liave  critically  guarded  every  word  and  letter  of  the  Old 
Testament.  If  the  prophecies  had  been  a  forgery,  how 
could  they  have  been  palmed  on  that  enlightened  nation  ? 
any  more  than  a  similar  forgery  could  now  be  palmed  on 
our  nation.  It  is  certainly  unreasonable  to  conceive, 
that  the  great  system  of  prophecy,  which  has  been,  and 
now  is,  so  strikingly  fulfilled,  was  written  as  a  mere 
history  of  past  events.  "  We  have,"  undoubtedly,  "  a 
more  sure  word  of  prophecy,  unto  which  we  do  well  to 
take  heed,  as  unto  a  light  tliat  shineth  in  a  dark  place." 
And  it  is  evident  from  the  scriptures,  that  the  design  of 
prophecy  wa«,  to  establish  the  whole  system  of  revealed 
truth.  iFor  if  the  prophecies  of  scripture  are  divinely 
inspired,  so  is  every  other  branch  of  scripture.  For  the 
prophecies  were  designed  as  a  confirmation  of  the  whole. 

We  now  proceed  to  a  discussion  of  the  internal  evi- 
dence of  the  divine  inspiriition  of  the  scriptures.    Evi- 


THE    HOLY    SCRIPTURES.  15 

ilence  of  this  kind  is  various ;  ami  we  may  notice  a 
number  of  particular  arguments. 

1.  The  holiness  and  purity  of  the  doctrines  and  laws 
of  the  bible,  afford  a  powerful  argument  of  its  divine 
original.  That  the  whole  world  lieth  in  wickedness^  is  a 
fact  so  glaringly  evident,  that  few  are  found  to  dispute 
it.  The  hearts  of  men  are  deeply  corrupted  and  de- 
praved :  fully  set  in  them  to  do  evil.  Selfishness  is, 
manifestly,  the  governing  principle  in  the  human  heart. 
Where  then  can  we  look  for  a  system  of  holy  doctrines 
and  laws,  except  to  the  inspiration  of  a  holy  and  right- 
eous God  ^  In  the  bible,  we  find  a  system  of  religion  and 
morality,  perfectly  pure  and  holy;  perfectly  diverse 
from  all  otncr  systems,  which  are  acknowledged  to  be 
of  human  invention.  The  basis  and  substance  of  this 
system  is  contained  in  two  great  commands,  viz.  "  Thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  with 
all  thy  soul ;  and  thy  neighbor  as  thyself.''  From  whence 
oridnated  these  holy  commands  ?  They  counteract  the 
feelings  of  every  natural  heart;  and  of  course  could  not 
have  been  a  human  invention.  No  sinful  being  could 
ever  be  disposed  to  bind  himself  and  others  to  a  rule, 
which  is  the  abhorrence  of  his  heart  But,  that  these 
commands  are  holy,  just,  and  good,  must  be  acknowl- 
edged. No  man  of  a  correct  and  well  informed  con- 
science, can  utter  a  cavil  against  them.  "  The  law  js 
holy,  and  the  commandment  is  holy,  and  just,  and  good.'' 
From  whom,  but  God  himself  could  such  a  law  proceed  r 
But,  as  the  law,  which  is  the  basis  of  all  religion,  is  holy  : 
so  also  is  the  gospel :  so  are  all  the  doctrines  of  the  holy 
scriptures.  All  are  doctrijies,  which  are  according  to 
godiimss.  Most  evidently,  the  bible,  which  is  holy,  is 
given  by  divine  inspiration. 

2.  The  scriptures  were  written,  either  by  very  honest, 
virtuous  and  candid  men,  as  appears,  by  the  previous 
argument,  to  have  been  the  case ;  or  else  by  the  vilest 
impostors,  whose  object  it  was  to  play  the  hypocrite. 
But  if  the  scriptures  are  a  mere  forgery,  it  is  absurd  to 
suppose,  that  they  were  written  by  good  men.     And 


16  THE    INSPIRATION    OF 

since  thev  evidently  contain  a  system  of  holy  laws  and 
doctrines,  and  are  perfectly  offensive  to  the  vvicked  heart ; 
it  is  hardly  supposeable,  that  they  were  written  by  wick- 
ed men,  unless  their  minds  were  controlled  by  divine 
iniiuence  :  and,  in  this  case,  it  amounts  like  the  prophe- 
cy of  Balaam,  to  a  divine  revelation.  Generally  speak- 
ing, if  not  universally,  when  wicked  men  invent  systems 
of  religion,  their  systems,  like  their  hearts,  are  corrupt 
and  wicked  systems.  They  are  grounded  in  selfishness. 
On  the  whole,  we  see  not  how  it  was  probable,  or  even 
possible,  that  a  system  of  religion,  evidently  holy,  could 
have  been  produced,  without  divine  inspiration. 

S.  Another  internal  evidence  of  the  divine  inspiration 
of  the  scriptures  is,  that  the  whole  system  is  harmonious. 
'J1ie  variety  of  style  and  manner  of  writing,  is  an  evi- 
dence that  it  was  written  by  various  hands,  at  different 
periods  of  tbc  world,  and  under  different  forms  of  govern- 
ment. But  however  various  the  manner  is,  the  matter  is 
the  same.  In  doctrines,  laws,  history,  predictions,  prom- 
ises, threatnings,  there  is  perfect  harmony.  Fifteen  hun- 
dred years  elapsed,  while  additions  were  made,  by  Moses 
and  the  prophets,  and  the  Apostles  of  Christ,  to  the 
canon  of  scripture.  The  work  was  performed  by  about 
thirty  different  hands  ;  and  evidently,  without  any  par- 
ticular concert  among  themselves.  Yet  a  perfect  harmo- 
ny runs  through  the  whole.  Old  testament  and  new, 
look  to  the  same  great  objects.  They  exhibit  the  same 
God,  the  same  plan  of  atonement  and  forgiveness  of  sin, 
the  same  church,  the  same  faith,  the  same  heaven  and  hell. 
The  points  established  by  one  of  the  writers,  are  estab- 
lished by  the  others.  Wlio  can  account  for  this  wonderful 
harmony  of  the  scriptures,  but  by  the  infallible  guidance 
of  divine  inspiration  t' 

It  has  always  been  found  impossible  for  any  number 
of  authors,  aided  only  by  human  wisdom,  to  harmonize 
among  tiiemselves.  Nor  can  the  wisest  of  christians  per- 
fectly agree  in  their  explanation  of  the  scriptures.  It  is 
evident,  from  universal  observation,  that  perfect  harmo- 
ny of  sentiment,  among  blind  and  sinful  men,  cannot  ex- 


THE    HOLY    SCRIPTCRES'.  It 

ist  without  the  controlling  influence  of  the  Spirit  of  truth. 
"  When  he,  the  spirit  of  truth  is  come,  he  shall  guide  vou 
into  all  the  truth." 

4.  Some  of  the  most  sublime  and  important  subjects 
contained  in  the  bible,  could  never  have  been  suggested 
to  the  minds  of  mankind,  without  a  revelation  from  God. 
For  they  are,  and  continue  to  be  perfect  mysteries.  Who 
could  have  invented,  and  enforced  on  proud  and  sinful 
men,  the  doctrine  oftheTrinitv  in  unity  of  the  God- 
head, as  laying  the  only  consistent  foundation  of  the 
great  work  of  redemption  ?  Of  all  mysteries,  this  is  one 
of  the  most  sublime,  and  not  the  least  important.  It  is  a 
cardinal  doctrine  in  the  christian  system.  Who  could 
have  discovered,  without  a  spirit  of  prophecy,  that  the 
Son  of  God,  who  is  God  manifest  in  the  fleshy  must  suffer 
and  die,  to  atone  for  the  sins  of  the  world  ?  "  Great  is 
the  mystery  of  godliness,  God  was  manifest  in  the  flesh, 
justified  in  the  spirit,  seen  of  angels,  preached  unto  the 
gentiles,  believed  on  in  the  world,  received  up  into  glo- 
ry." Who  but  God  ever  revealed  any  thing,  which,  in 
its  nature,  was  mysterious  ?  For  instance,  the  resurrec- 
tion of  the  dead,  and  the  final  judgment  of  the  world. 
In  the  view  of  unbelievers,  the  resurrection  is  a  subject 
of  mockery  and  ridicule  ;  and  so  are  all  other  masteries. 
But,  without  a  revelation  from  God,  the  most  important 
subjects  must  have  been,  to  this  day,  involved  in  profound 
mystery. 

Very  scanty  indeed,  are  the  bounds  of  himian  know- 
ledge and  comprehension  !  It  is  evident,  therefore,  that, 
independent  of  a  divine  revelation,  mankind  can  never 
attain  to  that  knowledge  of  God,  which  is  essential  to 
the  hope  of  final  happiness. 

5.  It  is  no  inconsiderable  argument  of  the  divine  inspi- 
ration of  the  scriptures,  that  owing  to  the  weight  and 
solemnity  of  the  subjects,  as  well  as  to  the  manner  in 
whicli  they  are  treated,  they  command  attention.  Other 
books  may  be  read  with  avidity,  and  with  deserved 
admiration  :  but  how  soon  do  they  become  trite  and 
uninteresting  !  comparatively  speaking,  they  take  but 
Jittle  hold  of  the  conscience,  or  the  heart    The  bible  h 

*3 


18  THE    INSPIRATION    OF 

the  book  affording  the  most  durable  entertainment.  It 
becomes  more  and  more  interesting,  the  m.ore  it  is  peru- 
sed, even  by  those,  whose  hearts  are  opposed  to  its 
sentiments.  Tliere  is  a  kind  ot"  solemn  and  irresistible 
charm  in  the  sacred  oracles,  which  arrests  attention;  and 
is  frequently  instrumental  of  melting  the  rocky  heart. 
"  Is  not  thy  word  like  fire,  and  like  the  hammer,  that 
breaketh  the  rock  in  pieces  ?"— "  The  word  of  God  is 
quick  and  powerful,  sharper  than  any  two  edged  sword, 
piercing  to  the  dividing  asunder  of  soul  and  spirit,  and  of 
the  joints  and  marrow,  and  is  a  discerner  of  the  thoughts 
and  intents'of  the  lieait."  These  are  the  testimonies  of 
scripture,  expressing,  however,  what  are  well  known 
matters  of  fact.  Now  therefore,  is  it  not  absurd  to  sup- 
pose, that  the  scriptures,  which  produce  such  astonishing 
and  glorious  effects,  are  a  mere  human  invention  ?  Every 
attentive  and  candid  mind,  wliile  reading  the  holy  scrip- 
tures, feels  an  impression,  which  cannot  be  produced,  by 
any  other  reading  whatsoever.  If  therefore,  the  scrip- 
tures were  tlie  production  of  any  mere  man ;  he  must 
iiave  been  far  superior  to  any  other  man :  and  even  to 
i\\^  angels  of  light.  For  the  scriptures,  doubtless,  exhibit 
things  which  the  angels  desire  to  look  into.  Who  then, 
and  where  is  the  man,  that  invented  the  holy  scriptures  ? 
and  that  had  influence  enough  to  make  the  most  enlight- 
ened part  of  mankind  believe,  that  they  were  the  oracles 
of  God  ?  and,  as  such,  had  been  received  and  acknowl- 
edged, by  a  long  line  of  ancestors  ?  And  where  is  the 
man,  who  could  attach  to  his  own  inventions,  such  an 
overwhelming  influence,  as  to  control  the  hearts  of  friends 
and  foes?  The  attention  which  the  scriptures  command, 
is  a  powerful  evidence  of  their  divine  inspiration.  The 
gospel  of  Christ  is  well  said  to  be  "  the  j^ower  of  God  to 
salvation^  to  every  one  that  helievethJ^^ 

6.  Another  internal  evidence  of  the  divine  inspiration 
of  the  scriptures  is,  that  the  religion,  founded  on  them 
alone,  endures,  and  outlives  all  opposition.  No  book 
was  ever  hated  and  opposed  so  much  as  the  bible ;  and 
yet  none  was  ever  so  abundantly  i^ublished  and  read  by 
all  classes  of  people.    It  endures  the  opposition  of  hea^- 


THE    HOLY    SCRIPTURE?.  19 

tiieii  and  infidels  ;  and  is,  at  this  day,  rising  in  reputation, 
both  in  the  christian  and  heathen  world.  Hundreds  of 
men  are  employed  as  translators  and  printers  of  the 
scriptures,  for  the  benefit  of  the  destitute,  and  of  the 
heathen.  To  facilitate  the  great  work  of  evangelizing 
the  world,  bible  societies  are  formed  in  every  part  of 
Christendom.  And  they  are,  in  a  measure,  favored,  eveji 
by  Catholics  and  Jews.  All  other  forms  of  religion  fail ; 
but  that  of  the  bible  is  triumphant.  The  very  existence, 
preservation,  and  rising  estimation  of  the  scriptures,  can 
be  owing  to  nothing  short  of  divine  power  and  influence. 
But  it  is  absurd  to  suppose,  that  the  Most  High  and  Holy 
God  would  aftbrd  his  special  aid  to  protect  and  promote 
a  forgery. 

7.  The  candor,  frankness,  and  impartiality  of  the  wri- 
ters of  the  bible  are  remarkable.  They  notice,  without 
reserve,  all  the  faults  and  imperfections  of  the  church, 
and  of  the  best  characters  which  they  describe.  Some  of 
the  writers  state  their  oiun  faults,  without  the  least  pal- 
liation. Thus  did  Moses,  and  David,  and  Paul.  Now 
is  it  possible  to  suppose,  that  impostors,  or  any  but  men  of 
the  most  approved  honesty  and  integrity,  were  the  writers 
of  the  scriptures  ?  But  if  they  were  honest  men,  they 
were  divinely  inspired.  For  this  was  what  they  claimed. 
Their  current  style  was,  "  Thussaith  tlie  Lord." 

8.  The  bible  illuminates  this  ignorant  and  benighted 
world  ;  and  this  proves  that  the  author  is  divine.  Most 
evidently  is  the  bible  a  light  ivhich  shines  in  a  dark 
place.  That  which  we  call  the  word  of  God,  is  "  a  lamp 
unto  our  feet,  and  a  light  unto  our  path.'"  Does  not  ex^- 
ly  conscience  testify,  that  there  is  more  valuable  light, 
of  every  kind,  communicated  from  the  scriptures,  than 
from  all  other  sources  !  Are  not  the  christian  nations  far 
more  enlightened, both  speculatively  and  spiritually,  than 
the  heathen  and  mahometan  nations  ?  Is  it  not  a  fact, 
that  as  many  of  the  heathen,  as  cordially  receive  and 
obey  the  scriptures,  are  by  them,  greatly  enlightened  ? 
Is  it  not  a  fact,  that  poor  naked  starving  Hottentots,  who 
had  long  dwelt  in  dens  and  caves  of  the  earth,  have  been, 
of  late,  called  out  of  their  filthy  dens  and  burrows,  into 


5dO  THE    INSPIRATION    OF 

civilized  life,  bj  the  joyful  sound  of  i!t\Q  gospel  ?  And 
from  these  depths  of  darkness,  where  the  name  of  a  God 
has  been  scarcely  known,  have  not  a  great  number  become 
the  sober  intelligent  followers  of  Jesus  Christ  ?  and  have 
not  even  a  goodly  number  become  tlie  preachers  of  his 
gospel  ?  Does  not  the  bible  have  an  illuminating  effect 
upon  the  minds  of  mankind  ?  What  other  source  of  light 
can  be  compared  with  this?  Do  any  bring  in  competition 
with  the  scriptures,  the  light  of  human  reason  and  phi- 
losophy ?  But  who  does  not  know,  by  long  and  sad  ex- 
perience, that  even  these  can  never  be  cultivated  to  any 
advantage,  without  the  aid  of  the  bible,  and  the  practice 
of  the  christian  religion  ?  Expunge  the  scriptures,  and 
the  christian  worship  and  ordinances  from  our  colleges, 
and  from  all  our  literary  institutions ;  and  the  whole 
foundation  of  literature  and  philosophy  is  undermined. 
Very  little  knowledge  or  instruction  can  be  acquired, 
where  the  scriptures  are  discarded.  They  are,  most 
evidently,  the  fountain  of  light  and  truth.  Christ  very 
justly  claimed  to  be  the  light  of  the  world  :  and  wherever 
this  light  is  extinguished,  men  grope  in  profound  darkness 
and  heathenism.  But  if  the  scriptures  were  a  vile  and 
wicked  imposture ;  how  could  they  be  the  light  of  the 
world  ? 

9.  The  moral  tendency  and  effects  of  the  scriptures, 
prove  clearly,  that  they  are  a  divine  revelation.  Good 
morals  proceed  only  from  good  principles.  There  is  an 
inseparable  connection  between  truth  in  principle,  and 
virtue  in  practice  :  also  between  error  in  principle,  and 
wickedness  in  practice.  If,  therefore,  the  moral  tenden- 
cy and  effects  of  the  scriptures  are  found  to  be  good  ;  if 
the  laws  and  doctrines  of  the  bible  are  found  to  be  alto- 
gether salutary  and  beneficial  to  this  sinful  world  ;  who 
can  object  to  their  being  of  a  divine  original  ?  In  this 
respect,  deists  in  general,  appear  to  be  grossly  inconsis- 
tent. For  all,  who  possess  a  common  share  of  candor, 
acknowledge  the  beneficial  tendency  and  effects  of  the 
scriptures ;  and  many  of  them  are  disposed  to  encourage 
and  support  the  ministry  of  the  gospel ;  while  they  con- 
sider the  whole  bible  as  a  system  of  cunningly  devised 


THE    HOLY    SCRIPTURES.  ii!l 

fables.  But  can  it,  with  any  reason  be  supposed,  that 
mere  fables  and  fictions,  uttered  most  arro«;antly,  in  the 
name  of  the  Lord,  are  tbe  richest  source  ot  pure  moral- 
ity ?  Certainly  not.  The  most  excellent  tendency  and 
effects  of  tbe  scriptures,  result  only  from  their  being  a 
system  of  divinely  inspired  and  holy  truth.  Tiiis  is  as 
evident,  as  that  a  system  of  novels  and  romances  is  per- 
nicious in  its  tendency  and  effects,  because  it  is  the 
result  of  error,  delusion  and  licentiousness,  in  principle. 

Do  any  declaim  against  certain  doctrines  of  the  bible, 
;is  being  of  dangerous  tendency  }  Let  them  look  well  to 
ihe  effects  of  these  doctrines.  By  tiieir  effects,  shall  their 
tendency  be  decided.  Only  discard  the  doctrine  of  di- 
vine decrees  and  election,  and  of  total  depravity  and  re- 
generation, and  of  atonement  and  redemption  by  the  blood 
of  Christ ;  and  the  foundation  of  all  experimental  and 
practical  religion  is  undermined  ;  and  nothing  remains  but 
a  system  of  selfishness.  The  very  doctrines,  whose  ten- 
dency is  so  much  dreaded,  are  found,  by  their  effects,  to  be 
the  doctrines  which  are  according  to  godliness.  It  is  by  the 
force  of  these  solemn  truths,  applied  by  the  spirit  of  God, 
to  the  consciences  and  the  hearts  of  sinners,  that  they  are 
converted,  and  saints  edified.  "  Of  his  own  will,  begat 
he  us,  with  the  word  of  truth." 

We  have  now  attended  to  the  principal  arguments  in 
proof  of  the  divine  inspiration  of  the  holy  scriptures ;  and 
it  is  apprehended,  that  the  evidence  is  abundant,  and 
incontestable.  We  may  therefore  proceed  in  the  discus- 
sion of  the  many  remaining  articles  of  the  system  of  divine 
truth,  relying  with  full  confidence  on  these  sacred  oracles, 
both  for  illustration,  and  for  legitimate  proof.  "  2'hus 
saith  the  Lord^^"^  shall,  hereafter,  be  tantamount  to  a  dem- 
onstration. 

On  this  interesting  subject,  we  may  remark,  L  The 
infinite  condescension  and  mercy  of  God,  in  giving  us 
such  an  ample  fund  of  light  and  instruction  of  which  we 
are  utterly  unworthy !  With  perfect  justice,  might  he 
have  left  us,  and  all  mankind,  to  grope  in  darkness,  de- 
lusion and  wickedness ;  totally  destitute  of  a  gleam  of 
light  or  hope.     How  infinitely  different  is  our  case  from 


22  THE    PERFECTIONS    OP    GOD. 

what  it  would  have  been,  had  we  never  heard  of  a  God, 
nor  of  a  Savior,  nor  of  the  Holy  Spirit,  the  Sanctifier ! 
How  should  our  souls  magnify  the  Lord,  and  bless  his 
holy  name,  for  the  gift  of  his  word,  which  is  a  lamp  unto 
our  feet,  and  a  light  unto  our  path  J 

S,  How  sinful  and  deplorable  is  the  state  of  those  who 
are  determined  never  to  oelieve  in  divine  revelation  5  but 
to  rely  on  their  own  wisdom  and  goodness  for  the  hope  of 
final  happiness  !  As  certainly  as  there  is  a  Savior,  and  they 
continue  to  reject  him,  they  must  perish  forever.  How 
fervently  should  christians  pray  for  unbelievers !  "  Father, 
forgive  them, for  they  know  not  what  they  do, ^^ amex. 


ESSAY  in. 

The  perfections  of  God. 

In  the  last  essay,  proof  has  been  off'ered,  of  the  di- 
vine inspiration  of  the  holy  scriptures.  We  may  now 
proceed,  by  the  light  of  scripture  and  reason,  to  an  illus- 
tration and  proof  of  the  perfections  of  God.  ''  As 
for  Ood,  his  way  is  perfect."  Equally  perfect  is  his 
nature. 

To  exhibit  a  clear  illustration  and  proof  of  the  divine 
perfections  ;  a  distinction  will  be  made  between  those 
which  are  called  natural,  and  those  which  are  called 
moral  perfections.  The  natural  perfections  of  God,  con- 
sist in  liis  eternity,  immutability,  omnipotence,  omni- 
science, omnipresence,  invisibility  and  independence*  Of 
all  the  moral  perfections  of  God,  holiness  or  goodness  is 
the  sum  and  substance.  But  his  goodness  consists  in 
justice,  mercy,  spiritual  wisdom,  truth,  and  faithfulness. 

In  the  arrangement  which  has  been  made  of  the  nat- 
ural perfections  of  God,  the  first  to  be  considered,  is  his 
eternity.  And  that  he  is,  in  the  strictest  sense,  eternal, 
absolutely  without  beginning  or  end,  or  any  limitation, 


THE    PERFECTIONS    OF    GOD.  2S 

is  evident  from  this  consideration,  that  if  it  ever  was  tlie 
case,  that  he  had  no  existence,  it  was  impossible  for  him 
without  an  antecedent  cause,  to  commence  an  existence. 
Absolute  nonentity  could  never  have  caused  any  exist- 
ence whatever.  If  God  be  supreme,  he  is  "  The  eternal 
God."  In  a  manner,  to  us  mysterious,  God  is  self-exist- 
ent, existing  by  a  natural  and  eternal  necessity.  So  that 
his  non-existence  is  far  more  inconceivable  than  the  non- 
existence of  the  whole  universe.  He  exists  indepen- 
dently of  any  causation,  or  any  extraneous  power  and 
agency  whatever. 

Hdwever  difficult  it  may  be  for  us  to  comprehend  the 
idea  of  God's  eternity,  yet  the  evidence  is  conclusive  ; 
and  the  scriptures  declare,  that  "  from  everlasting  to  ev- 
erlasting, he  is  God."  If  any  imagine,  that  God  could 
not  have  existed  happily^  from  all  eternity,  on  account  of 
his  being,  till  the  birth  of  the  rational  creation,  in  a  state 
of  eternal  solitude  ;  this  difficulty  is  obviated,  by  consid- 
ering, that  "One  day  with  the  Lord  is  as  a  thousand 
years ;  and  a  thousand  years  as  one  day."  In  his  infinite 
mind,  past,  present  and  future  are  all  alike.  In  his  infin- 
ite mind,  every  object  of  delight  and  felicity,  is  eternally 
and  invariably  the  same.  His  infinite  happiness  and 
glory  are  commensurate  with  his  existence.  For,  "  All 
things  are  naked  and  open  unto  the  eyes  of  him  with 
whom  we  have  to  do." 

Immutability  is  next  in  the  order  of  the  divine  attri- 
butes. "  I  am  the  Lord,  I  change  not."  Immutability 
in  God  results  from  his  necessary  and  eternal  existence. 
The  very  idea  of  necessary  existence,  implies  the  im- 
possibility of  change  or  variation.  For  the  ground  of 
this  necessity  is  always  the  same.  *  Jesus  Christ  is 
said  to  be  the  same,  yesterday,  to-day  and  forever. 
Change  implies  a  beginning  of  what  is  present,  and  a 
liability  of  its  ending.  Unless,  therefore,  God  be  immu- 
table, there  is  no  assurance  of  any  thing  ;  no  assurance 
of  his  own  eternal  existence.  To  be  a  ground  of  confi- 
dence, he  must  be  without  variableness  or  shadow  of 
txirnins:* 


24  UlE    PElHECTIOJsB    OF    GOD. 

On  the  whole,  it  is  evident^  from  scripture  and  reason, 
that  God  is  absolutely  unchangeable.  His  nature,  his 
perfections,  his  purposes,  his  eternal  counsels,  and  the 
great  ends  of  all  his  operations,  are  invariably  the  same. 
"  He  is  in  one  mind,  and  none  can  turn  him,  and  what  his 
soul  desireth,  even  that  he  doth." 

Omnipotence  is,  in  the  order  of  divine  attributes,  the 
next  which  claims  our  attention. 

By  this  we  are  to  understand,  all  possible  power.  Some 
things  are, in  their  nature,  impossible ;  and  are  therefore 
not  the  objects  of  power.  To  cause  a  thing  to  be,  and 
at  the  same  time,  not  to  be,  is  absurd  and  impossible. 
Whatever  is  possible  in  the  nature  of  things,  is  possible 
with  God  ;  and  in  this  sense  only,  "  With  God  all  things 
are  possible  ;"  and  nothing  is  too  hard  for  the  dlmighty. 

To  prove  the  omnipotence  of  God,  we  are  to  consider 
the  magnitude  and  immensity  of  his  works.  The  whole 
creation,  visible  and  invisible,  is  the  eftect  of  his  power. 
And  "  the  things  which  are  seen,  were  not  made  of  things 
which  do  appear."  "  All  things  were,  strictly  speak- 
ing, made  of  nothing,  by  the  word  of  his  power."  By 
his  power,  the  very  materials  of  the  whole  created  sys- 
tem were  brought  into  existence ;  and  by  his  omnipo- 
tence, were  they  arranged  in  their  beautiful  order  and 
harmony  :  so  that  "  The  heavens  declare  the  glory  of 
the  Lord  and  the  firmament  shcweth  his  handy  work," 
Not  only  were  all  things  made  by  him  ;  but  "  By  him 
all  things  consist."  The  preservation  of  the  universe  is 
as  rich  a  display  of  infinite  power,  as  its  creation.  It  is 
God  who  supports  and  governs  the  universe.  He  it  is 
"  who  worketh  all  things  after  the  counsel  of  his  own 
will."  "  None  can  stay  his  hand,  nor  say  unto  him, 
what  dost  thou  .^"  "  Is  any  thing  too  hard  for  the  Al- 
mighty .^"  Omnipotence  is  a  divine  attribute,  most 
abundantly  declared  and  celebrated,  in  every  part  of  the 
bible  ;  and,  in  its  effects,  it  is  realized  by  every  candid 
observer. 

We  may  observe  further  ;  If  God  were  not  an  omnipo- 
tent being,  he  must  be  infinitely  unhappy.     Instances 


THE    PERFECTIONS    OF    GOP.  2.> 

innumerable  must  continually  occur,  in  which,  for  the 
want  of  power,  he  would  be  liable  to  be  defeated  in  his 
purposes,  and  rendered  infinitely  miserable.  If  God  can 
possess  the  least  degree  of  felicity,  if  he  can  rejoice  in 
all,  or  any  of  his  works,  he  is  certainly  the  Almighty 
God. 

Omniscience  is  a  divine  attribute  which,  in  the  next 
place,  claims  our  attention.  By  omniscience  is  meant,  a 
perfect  knowledge  of  all  thin^.  God  being  the  creator, 
preserver  and  disposer  of  all  things,  must  certainly  pos- 
sess a  perfect  knowledge  of  his  own  works.  "  Known 
unto  God  are  all  his  works  from  the  beginning  of  the 
world;  or  as  the  words  may  be  rendered,/ro?M  eternity. 

The  universal  providence  of  God,  clearly  implies  his 
omniscience.  His  agency,  in  directing  all  events,  must 
be  without  an  object,  unless  he  be  omniscient.  Is  it  not 
manifestly  impossible  for  God  to  direct  the  falling  of  a 
sparrow  to  the  ground,  and  to  number  all  the  hairs  of  our 
heads,  unless  he  be  omniscient  ?  Truly,  "  the  Lord  is  a 
God  of  knowledge ;  and  by  him  actions  are  vveio;hed.'" 
His  knowledge  is  underived,  unacquired,  infinite,  immu- 
table and  eternal. 

Omnipresence  is  also  a  distinct,  and  glorious  attribute 
of  the  Deity.  In  the  nature  of  things,  it  is  impossible, 
that  the  power  or  knowledge  of  God  should  be  of  an  ex- 
tent, beyond  his  presence.  Nor  can  we  conceive  how  he 
can  be  an  infinite  being,  unless  he  be  every  where  pres- 
ent. The  doctrine  of  the  universal  presence  of  God, 
which  is  peculiarly  solemn  and  interesting,  is  much  cel- 
ebrated in  the  holy  scriptures.  "  Am  I  a  God  at  hand, 
and  not  a  God  afar  off,  saith  the  Lord  ?  Do  I  not  fill 
heaven  and  earth,  saith  the  Lord  .^"  In  the  most  solemn 
and  animated  strains,  is  the  omnipresence  of  God  cele- 
brated by  the  Psalmist.  "  Whither  shall  I  go  from  thy 
spirit }  Or  whither  shall  I  flee  from  thy  presence  ^  If  I 
ascend  up  into  heaven,  thou  art  there ;  if  I  make  my  bed 
in  hell,  behold  thou  art  there.  If  I  take  the  wings  of  the 
morning,  and  dweil  in  the  uttermost  parts  of  the  sea, 
even  there  shall  thy  hand  lead  me,  and  thy  right  hand 
shall  hold  me."    "  The  eyes  of  the  Lord  are  m  every 


26  THE    PERFECTIONS    OF    GOD. 

place,  beholding  the  evil  and  the  good."  Thus  it  appears 
from  reason  and  scripture,  that  God  is  omnipresent.  In 
some  faint  degree,  we  may  realize  the  presence  of  God, 
in  every  object  we  behold.  All  are  the  expressions  of  his 
infinite  wisdom,  power  and  goodness ;  and  all  express 
the  agency  of  a  present  God.  Well  may  we  conceive, 
from  what  our  eyes  behold,  that  Ae^Z/e^/i  all  in  alL  His 
presence  fills  immensity. 

Another  attribute  of  the  Deity  is,  that  he  is  an  invisible 
Spirit;  totally  distinct  from  all  material  existence.  He 
is  the  "  King  eternal,  immortal,  invisible."  Although 
"  he  is  in  all  places,  beholding  the  evil  and  the  good  ;" 
jQ:t  it  is  the  testimony  of  the  Saviour,  that  "  No  man  hath 
seen  God  at  any  time."  "  God  is  a  Spirit,"  immaterial 
and  immortal.  He  has  no  more  connection  with  mate- 
rial substance,  than  the  departed  souls  of  the  dead.  Ac- 
cordingly it  is  considered  in  the  scriptures,  as  one  of  the 
greatest  of  abominations  for  a  man  to  frame  in  his  own 
mind,  or  to  attempt  to  frame  with  his  hands  any  material 
likeness  of  God.  This,  which  is  called  idolatry,  is  most 
expressly  forbidden  in  the  sacred  decalogue.  On  this 
point,  Moses  was  very  particular,  and  very  solemn,  in 
his  charge  to  the  people,  in  the  book  of  Deuteronomy. 
"  The  Lord  spake  unto  you  out  of  the  midst  of  the  fire ; 
ye  heard  the  voice  of  the  words,  but  saw  no  similitude ; 
onl}^  ye  heard  a  voice.  And  he  declared  unto  you  his 
covenant  which  he  commanded  you  to  perform,  even  ten 
commandments,  and  he  wrote  them  upon  two  tables  of 
stone.  Take  ye  therefore  good  heed  unto  yourselves,  lest 
ye  corrupt  yourselves,  and  make  you  a  graven  image,  the 
similitude  of  any  figure,  the  likeness  of  male  or  female  : 
the  likeness  of  any  beast  that  is  on  the  earth ;  the  likeness 
of  any  winged  fowl,  that  flieth  in  the  air.  The  likeness 
of  any  fish,  &c.  And  lest  thou  lift  up  thine  eyes  unto 
heaven,  and  when  thou  seest  the  sun, and  the  moon,  and 
the  stars,  even  all  the  host  of  heaven,  thou  shouldest  be 
driven  to  worship  them  and  serve  them.  Take  heed  un- 
to yourselves,  lest  ye  forget  the  covenant  of  the  Lord 
your  God,  which  lie  made  with  you,  and  make  you  a  gra- 
ven image,  or  the  likeness  of  any  tiling  which  the  I^ord 


THE    PERFECTIONS    OF    GOD.  27 

thy  God  hath  forbidden  thee.  For  the  Lord  thy  God  is 
M  consuming  fire,  even  a  jealous  God."  Possibly  tiie 
design  of  God's  speaking  so  frequently  out  of  the  midst 
of  tiie  fire,  was,  to  impress  on  the  minds  of  his  people, 
the  important  truth,  that  he  is  a  pure,  immaterial,  invis- 
ible spirit;  and,  as  such,  is  to  be  worshipped  and  adored. 
••  God  is  a  spirit,  and  they  that  worship  him,  must  wor- 
ship him  in  spirit  and  in  truth." 

Independence  may  also  be  considered  as  an  essenfial 
attribute  of  the  Deity.  "  For  of  him,  and  through  him, 
and  to  him  are  all  things."  He  who  is  self-cxistcnt,  is 
evidently  independent.  He  is  uncontrolled  by  fate,  or 
blind  chance  or  any  other  cause  supposed.  On  him  all 
creatures,  actions  and  events  depend.  '*  In  him  we  live, 
and  move,  and  have  our  being."  "  His  visitation  preser- 
veth  our  spirits."  '•  And  he  hath  done  as  he  hath  pleas- 
ed, in  the  armies  of  heaven,  and  amongst  the  inhabitants 
of  the  earth.  None  can  stay  his  hand,  nor  say  unto  him 
what  dost  thou  .^"  By  our  own  experience,  we  find  our- 
selves cZewewrfew^.  By  our  observation  of  all  other  crea- 
tures and  things,  so  far  as  they  fall  under  our  notice,  we 
discover  their  absolute  dependence.  Surely,  that  invis- 
ible and  almighty  power,  on  which  all  creatures  and 
things  depend,  must  be  perfectly  independent.  All  the 
natural  perfections  of  God,  which  have  been  considered, 
conspire  to  prove  his  independence.  Who  that  realizes 
his  eternity^  immutability^  omnipotence^  omniscience,  om- 
nipresence^ and  invisible  spirituality,  can  avoid  the  evid- 
ence of  his  independence  ?  Should  any  still  be  disposed 
to  call  in  question  this  glorious  attribute  of  God;  the 
point  is  established  at  once  by  a  consideration  of  the 
universality  of  his  providential  government.  If  his  gov- 
erning providence  extends  to  all  things,  great  or  small, 
most  certainly,  he  is  the  source  of  all  dependence:  and 
must,  himself,  be  independent. 

Not  to  dilate  any  further,  on  the  distinct  perfections  of 
God,  which  are  denominated  natural  perfections ;  it  may 
only  be  added,  that,  in  all  these  perfections,  he  is  infinite, 
Jn6nity  is  predicable  of  all  the  perfections  of  God, 
whether  natural  or  moral.    He  is,  in  all  desirable  re.-: 


,-28  THE    PERFECTIONS    OF    GOD. 

pects,  an  iniinite  being :  "  His  greatness  is  unsearcha- 
ble." All  his  divine  and  glorious  attributes  are  without 
bounds  or  limits.  He  is,  in  all  respects,  incomprehensi- 
ble by  finite  minds.  "  None  by  searching  can  find  out 
God."  And  all,  that  finite  beings  can  report,  after  the 
most  diligent  search,  is,  "  Lo  these  are  parts  of  his  ways ; 
and  how  little  a  portion  is  heard  of  him." 

Having  briefly  investigated  that  part  of  the  system  of 
divine  truth,  which  relates  to  the  natural  perfections  of 
God  :  we  proceed  to  a  consideration  of  Ins  7noral  per- 
fections.  And  the  sum  and  substance  of  the  matter  is 
expressed  in  these  few,  and  emphatical  words  ;  "  The 
Lord  our  God  is  holy."  Holiness  consists  in  love,  or 
Uue  benevolence ;  and  this  is  the  moral  character  of  God. 
*•  Holy,  holy,  holy  is  the  Lord  of  hosts ;  the  whole  earth 
h  full  of  his  glory."  In  holy  love,  all  goodness  and 
righteousness  consist.  But  the  exercises  and  expressions 
of  this  love  are  various,  as  its  objects  and  occasions  are 
various.  Accordingly  the  justice,  mercy,  wisdom,  truth 
and  faithfulness  of  God,  have  been  generally  stated,  as  so 
rr»any  distinct  moral  perfections,  constituting  his  infinite- 
ly holy  character. 

Justice,  considered  as  characteristic  of  Jehovah,  mani- 
festly consists  in  the  exercise  and  expression  of  perfect 
benevolence.  For,  by  his  justice,  he  is  disposed  to  vindi- 
cate and  enforce  his  perfectly  holy  law.  "  The  law  of 
iho,  Lord  is  perfect ;"  and  in  its  precepts,  prohibitions, 
promises  and  threatnings,  it  is  equally  perfect,  and  in- 
finitely important.  Divine  justice  is  an  attribute,  no  less 
important,  and  no  less  glorious,  than  divine  mercy.  It 
is  an  attribute  which  the  merciful  Saviour  deemed  more 
important  than  all  finite  existence.  Concerning  the  di- 
vine law,  which  is  the  expression  of  God's  inflexible  jus- 
tice, Christ  declared,  that,  till  heaven  and  earth  jjass,  one 
jot,  or  one  tittle  should  in  no  ivise  pass  from  it,  till  all  were 
fulfilled.  Thus  it  is  clearly  evident,  that  infinite  justice 
comes  into  the  idea  of  divine  goodness  and  benevolence. 
Even  the  riwc^icfit'e  justice  of  God,  which  consists  in  the 
execution  of  divine  wrath,  on  the  vessels  of  wrath,  fitted 
to  destruction  :  implies  no  malevolence  in  God,  no  pleAi' 


^'IlE    PERFECTIONS    OF    GOD.  29 

sure  in  the  death  of  him  that  dieth  ;  Init,  on  the  other 
hand,  as  a  benevolent  Judge,  full  of  tender  mercy,  he  exe- 
cutes the  sentence  of  death,  with  a  view  to  the  welftire  of 
his  moral  kingdom.  And  the  benevolence  of  God  is  as 
richly  displayed,  in  shewing  his  wrath  on  the  proper  ves- 
sels of  wrath,  as  in  manifesting  the  riches  of  his  glory,  on 
the  vessels  of  mercy.  God  requires  the  praise  and  thanks- 
giving of  his  people,  no  less  for  the  destruction  of  their 
enemies,  than  for  their  own  deliverance.  "  0  give  thanks 
unto  the  Lord,  for  he  is  good  ;  for  his  mercy  endureth 
forever.  To  him  that  divided  the  red  sea  into  parts,  for 
his  mercy  endureth  forever  ;  and  made  Israel  pass 
through  the  midst  of  it  ;  for  his  mercy  endureth  forever  ; 
but  overthrew  Pharaoh  and  his  host  in  the  red  sea  ;  for 
his  mercy  endureth  forever.  To  him  that  led  his  people 
through  the  wilderness  ;  for  his  mercy  endureth  forever. 
To  him  which  smote  great  kings ;  for  his  mercy  endureth 
forever  ;  and  slew  famous  kings ;  for  his  mercy  endureth 
forever."  Thus  we  find,  that  the  vengeance  of  the  Lord, 
which  is  called  his  strange  work,  is  a  rich  display  of  his 
holiness.  As  an  infinitely  holy  God,  "Vengeance  be- 
longeth  unto  the  Lord.  In  the  execution  of  vindictive 
justice,  "  The  Lord  our  God  isholy,^^ 

We  have  now,  in  a  great  measure,  anticipated  the  idea, 
that  mercy  is  a  distinct  moral  attribute  of  the  Deity. 
Mercy  consists  in  compassion,  not  only  to  the  miserable  ; 
but  also  to  the  wicked  and  ill  deserving.  All  the  favor 
and  compassion  of  God  towards  this  guilty  world  is  of 
the  nature  of  divine  mercy.  One  great  and  capital  ex- 
pression of  the  mercy  of  God,  is  the  gift  of  his  Son  to  die 
for  a  lost  and  guilty  world.  '•  God  so  loved  the  world, 
that  he  gave  his  only  begotten  Son,  that  whosoever  belie v- 
eth  in  him  might  not  perish,  but  have  everlasting  life." 
This  expression  of  infinite  love  was  of  the  nature  of  mercy. 
It  is  evident,  therefore,  that  the  mercy  of  God  is  no 
infringement  on  his  justice.  "  Mercy  and  truth  are  met 
together  ;  righteousness  and  peace  have  kissed  each  oth- 
er." Accordingly,  when  God  proclaimed  his  name  to 
Moses,  he  proclaimed  his  mercy  in  connection  with  his 
justice.  "  The  Lord,  the  Lord  God,  merciful  and  gra- 
*4 


3d  THE    PKRFECTlOfS'S    OF    GOP. 

cious,  long  sufferino;,  and  abundant  in  goodness  and  truth  ; 
keeping  mercy  for  tnousands,  forgiving  iniquitj,transgres- 
sion  and  sin,  and  that  will,  by  no  means  clear  the  guilty  ; 
visiting  the  iniquity  of  the  fathers  upon  the  children,  and 
upon  the  childrens'  children,  unto  the  tiiird  and  fourth 
generation."  Thus  it  appears,  that  the  Lord  our  God  is 
infinitely  merciful  ;  and  this  is  a  branch  of  his  holiness. 

Infinite  imsdonij  in  the  highest  sense  of  the  word,  is 
also  a  moral  perfection  of  God.  This  wisdom  consists  in 
discerning  the  best  possible  ends,  and  devising  the  best 
possible  means  for  their  accomplishment.  This  is  the 
fountain  of  that  "  wisdom  in  men  which  is  from  above, 
and  is  first  pure,  ?*.  e,  holy  5  then  peaceable,  gentle,  easy 
to  be  intreated,  full  of  mercy  and  good  fruits,  without 
partiality,  and  without  hypocrisy.''  This  wisdom,  as  it 
€:sists  in  the  heart  of  the  saints,  is  the  principal  thing. 
And  if  the  Most  High  inspires  the  heart  of  his  people 
with  such  a  holy  knowledge,  and  spiritual  discernment ; 
it  implies,  that  he  has,  in  himself,  an  infinite  fullness  of 
the  same  heavenly  wisdom.  With  reference  to  the  great 
work  of  redemption,  wisdom  is  an  appropriate  name  of 
Christ;  and  he  is  called  the  power  of  God,  and  the  wis- 
dom of  God.  Wisdom,  in  the  sense  of  scripture,  gen- 
erally, and  in  the  sense  winch  has  now  been  given,  is  of 
the  nature  of  holiness  ;  and  is  a  glorious  attribute  of  God. 

Finally.  The  truth  and  faithfulness  of  God  are  the 
consummation  of  his  character.  Truth  consists  in  repre- 
senting things  as  they  are,  without  the  least  disguise,  or 
coloring:  and  faithfulness  consists  in  a  perfect  and  com- 
plete execution,  or  performance  ofv/hatever  is  promised 
or  threatened;  or  in  any  way,  becomes  obligatory.  The 
truth  and  faithfulness  of  God  are  most  abundantly  assert- 
ed in  the  scriptures.  God  that  cannot  lie^  is  the  God 
whose  character  is  set  before  us  in  the  sacred  oracles. 

We  have  also  conclusive  evidence  of  the  truth  and 
faithfulness  of  God,  from  the  fulfilment  of  his  word,  in 
all  instances,  so  far  as  we  have  had  opportunity  to  be  his 
witnesses.  God's  testimony  respecting  all  things,  ap- 
pears to  be  true.  He  appears  to  be  a  God  of  truth,  and 
without  iniquity  ^  "  Just  and  right  is  he.'"^ 


lUE    PERFECTIONS    OF    GOr.  SI 

Having  attended  to  the  particulars  in  which  tiie  moral 
perfections  of  God  consist,  and  found  that  they  are  all 
comprised  in  holiness,  or  moral  goodness;  the  way  is 
prepared  to  attend,  more  fully,  to  the  evidence  of  hi* 
goodness. 

Admitting  the  authenticity  of  the  scriptures,  which  has 
been  fully  established  ;  we  have  abundant  evidence  from 
them,  not  only  in  a  way  of  declaration,  but  also  in  a  way 
of  reasoning  and  just  conclusion,  that  the  Lord  is  good  ; 
and,  that  the  Lord  our  God  is  holy.  There  is  indeed  no 
want  of  proof,  from  the  light  of  nature,  that  the  moral 
character  of  God  is  good.  And  this  is  a  subject  of  im- 
mense importance.  For  if,  in  fact,  the  evidence  of  God's 
goodness  did  not  exist,  except  in  the  book  of  divine  rev- 
elation ;  how  could  the  ignorant  and  untutored  savages 
of  the  wilderness  be  wholly  without  excuse,  in  not 
knowing  and  worshipping  the  true  God  ?  With  great 
candor  and  attention,  therefore,  it  is  incumbent  on 
us  to  look  into  the  evidence  from  the  light  of  nature, 
as  well  as  from  the  light  of  scripture,  that  the  Lord  our 
God  is  holy,  just  and  good.  On  this  ground,  the  whole 
world  appears  to  be  guilty  before  God.  And  we  are 
happy  toiind,  that,  in  the  scriptures  themselves,  the  evi- 
dence of  the  moral  perfections  of  God  is  exhibited  from 
the  light  ot  nature.  Their  reasonings  we  may  adopt, 
with  all  safety  5  and  their  conclusions  will  be  full  of  va- 
lidity. The  arguments  from  scripture  are  drawn  from 
the  mighty  works  of  God,  and  particularly  from  the  work 
of  creation.  "  The  invisible  things  of  him,  from  the 
creation  of  the  world,  are  clearly  seen,  being  understood 
by  the  things  that  are  made,  even  his  eternal  power  and 
Godhead ;  so  that  they  are  without  excuse,  because,  that 
when  they  knew  God,  they  glorified  him  not  as  God  ; 
neitlier  were  they  thankful.  But  became  vain  in  their 
imaginations,  and[  their  foolish  heart  was  darkened."  In 
the  connection  of  this  noted  passage,  it  is  said  concern- 
ing those,  against  whom  the  wrath  of  God  is  revealed 
from  heaven,  that  "  That  which  may  be  known  of  God  is 
manifest  to  them,  for  God  hath  shewed  unto  them." 
He  manifested  his  true  characterj  as  we  have  found,  by 


k 


32  THE    PERFECTIONS    OF    GOD. 

his  mighty  works.  He  manifested  his  eternal  power  and 
Godhead,  in  such  a  manner  and  degree,  by  the  great  and 
glorious  work  of  creation,  as  to  render  the  heathen  with- 
out excuse,  in  all  their  idolatries.  That  Godhead  which 
was  manifested  by  the  work  of  creation,  was  something 
more  than  eternal  power  ;  which  is  only  a  natural  perfec- 
tion. It  implied,  also  moral  perfection,  which  is  neces- 
sary to  render  God  the  object  of  love  and  adoration.  The 
same  argument  from  the  light  of  nature,  is  stated  in  the 
19th  Psalm.  "  The  heavens  declare  the  glory  of  God, 
and  the  firmament  sheweth  his  handy  work.  Day 
unto  day  uttereth  speech  ;  and  night  unto  night  sheweth 
knowledge.  There  is  no  speech  nor  language,  where 
their  voice  is  not  heard  ;"  i.  e.  the  voice  of  the  heavens, 
and  the  firmament,  proclaiming  the  glory  of  God.  But 
what  glory  could  possibly  redound  to  God,  from  his  migh- 
ty works,  if  he  were  destitute  of  moral  perfection,  and 
were  an  unholy  and  malevolent  being  ?  An  omnipotent 
being,  void  of  goodness,  and  devoted  to  evil,  would  justly 
merit  the  abhorrence  and  detestation  of  all  rational  crea- 
tures. And  would  not  such  a  being  feel  conscious  of  his 
own  infinite  baseness  and  malignity  ^  which  would  ren- 
der him  supremely  and  eternally  miserable  !  If  God  has 
the  least  re^jjard  to  his  own  honor  and  glory,  and  to  his 
own  happiness,  he  must  certainly  be  an  infinitely  holy 
being,  possessed  of  perfect  moral  goodness  and  benevo- 
lence. 

We  further  observe,  that  in  the  scriptures,  the  moral 
perfection  of  God  is  inferred  from  his  infinite  supremacy 
and  independence.  The  patriarch  Abraham  relied  on  this 
argument,  when  he  interceded  for  the  Sodomites ;  "  Shall 
not  the  judge  of  all  the  earth  do  right  ?  Is  it  possible,  that 
an  infinite  being,  a  being  absolutely  supreme  and  inde- 
pendent 5  a  being  far  above  all  possible  interest,  motive, 
or  inducement  to  do  evil,  should  pervert  judgment,  and 
do  wickedly  ?  To  act  without  a  motive  would  seem  to  be 
impossible ;  but  to  act  against  the  strongest  motives,  is 
clearly  and  decidedly  impossible. 

Another  evidence  of  the  goodness  and  even  the  mercy 
of  God,  arises  from  the  good  which  he  actually  does  5  and 


•I'HE    PLRFECTI0N3    OF    GOD.  SS 

from  the  immberless  favors,  which  he  confers  on  tlic  guil- 
ty race  of  men.  All  who  can  distinguish  at  all,  between 
right  and  wrong,  must  be  sensible  of  great  sinfulness  and 
ill  desert.  All,  therefore,  ought  to  realize  the  great 
goodness  and  mercy  of  God,  manifested  in  their  daily 
j)reservation,  and  daily  comforts.  Thus  reasons  the 
Apostle.  Speaking  of  the  living  God,  who  made  heaven 
and  eartli  ;  and  who,  in  times  past,  suffered  all  nations  to 
walk  in  their  own  ways  ;  he  adds,  "  Nevertheless,  he  left 
not  himself  without  witness,  in  that  he  did  good,  and  gave 
us  rain  from  heaven  and  fruitful  seasons,  filling  our  hearts 
with  food  and  gladness." 

Thus  it  appears,  that  the  common  blessings  of  divine 
providence  afford  conclusive  evidence,  that  the  Lord  is 
good  ;  and  that  he  is  merciful.  "  It  is  of  the  Lord's  mer- 
cies that  we  are  not  consumed,  and  because  his  compas- 
sions fail  not." 

Further ;  the  system  of  divine  law  and  government, 
which  is  revealed  in  the  bible,  affords  unquestionable  ev- 
idence of  the  holiness  and  goodness  of  God.  "  The  law 
is  holy,  and  the  commandment  is  holy,  and  just,  and 
good."  Especially  does  this  appear,  since  the  law  is  en- 
Forced  by  an  adequatr  penalty.  The  character  of  legis- 
lators is  learnt  by  their  code  of  laws ;  and  by  the  sted- 
fastness,  with  which  they  enforce  their  laws.  If  we  attend 
also,  to  the  history  of  divine  providence,  we  discover  in- 
creasing evidence  of  the  infinite  goodness  of  God.  He 
always  acts  the  part  of  a  friend  to  holiness,  and  an  enemy 
to  wickedness.  This  he  did,  in  the  destruction  of  the  un- 
godly world  by  the  flood,  when  Noah  was  saved  in  the 
ark.  This  he  did,  when  Sodom  was  destroyed,  and  just 
Lot  was  delivered.  This  he  did,  when  the  Egyptians  and 
Canaanites  were,  in  their  turns,  destroyed,  and  his  cho- 
sen people  were  delivered,  and  inherited  the  promises. 
Also,  in  the  destruction  of  all  the  proud  and  idolatrous 
empires  of  the  earth,  which  have,Trom  time  to  time,  op- 
pressed the  people  of  God,  he  has  displayed  his  love  of 
righteousness,  and  hatred  of  wickedness.  Beyond  all 
doubt  therefore,  he  is  holy,  just  and  good.   He  claims  the 


S4  THE    UNITY   AJSD 

confidence,  the  submission,  the  fervent  love,  and  most 
cheerful  obedience,  of  all  his  intelligent  creatures. 


ESSAY  IV. 

The  Unity  and  Trinity  of  the  Godhead, 

In  pursuance  of  the  system  of  divine  truth,  we  have 
found  evidence  of  the  being  of  a  God  ;  and  that  the 
scriptures  of  the  old  and  new  testaments  were  given  by 
divine  inspiration.  We  have,  in  the  last  place,  attend- 
ed to  an  illustration  and  proof  of  the  natural  and  moral 
perfections  of  God. 

Depending  chiefly  on  the  holy  scriptures,  for  light  and 
evidence,  on  the  high  and  mysterious  subjects  which  re- 
late to  the  Godhead,  we  may,  in  the  next  place,  proceed 
to  a  consideration  of  the  Unity  and  Trinity  of  God. 

Previously  to  attending  to  the  doctrine  of  the  sacred 
Trinity,  it  is  thought  proper  to  consider  the  evidence  of 
the  unity  of  God.  For  the  principal  objection  to  the  doc- 
trine of  the  Trinity  is,  that  it  destroys  his  unity.  The 
Unity  of  God  is  abundantly  asserted  in  the  holy  scrip- 
tures, and  is  agreeable  to  the  dictates  of  reason.  The 
scriptures  declare,  that  "The  Lord  our  God  is  one 
Lord."  "  I  am  the  Lord,  and  there  is  none  else."  He 
is  called  "The  holy  One  of  Israel."  "  The  only  Lord 
God."     "  Thou  shalthave  no  other  Gods  before  me." 

The  unity  of  God  has  also  been  said  to  be  agreeable  to 
the  dictates'  of  reason.  It  is  evident  from  the  divine 
perfections.  In  all  his  attributes  and  perfections,  God  is 
infinite,  and  supreme.  In  his  power,  omniscience,  om- 
nipresence, God  is  supreme ;  he  is  "  all  in  alV^  It  is 
absurd  to  suppose,  that  there  is  a  plurality  of  Deities, 
each  of  whom  is  supreme  5  each  of  whom  is  all  in  all.  It 
is  said  that  in  his  wisdom  and  knowledge,  God  is  intinitcj 


TRINITY    OF    THE    GODHEAD.  Sj 

and  unsearchable.  "  None  by  searching  can  find  out 
God."  But  if  there  are  more  Gods  than  one,  then,  by 
searching,  they  can  find  out  one  another.  To  conceive 
of  more  Sian  one  being,  who  is  self-existent,  independent, 
uncontrollable,  immutable,  eternal  and  infinite,  is  utterly 
impossible.  If  we  attempt  to  conceive  of  two  such  be- 
ings as  God  is  represented  to  be ;  they  must,  in  all  res- 
pects, be  perfectly  alike.  In  all  their  attributes  and 
works,  they  must  be  exactly  the  same.  This  would  ren- 
der them  one  and  indivisible.  It  is  therefore,  in  the 
nature  of  things,  impossible  ;  or  to  say  the  least,  incon- 
ceivable, that  more  than  one  infinite  being  should  exist. 
The  created  universe  is  infinitely  too  small  to  admit  of  a 
plurality  of  Gods.     Nor  is  a  plurality  conceivable. 

Having,  in  opposition  to  all  idolatry,  established  the 
unity  of  the  Godhead  ;  the  way  is  now  prepared,  with  all 
humility  and  reverence,  to  attend  to  a  discussion  of  the 
doctrine  of  the  Trinity.  This  doctrine  is  taught  and 
supported,  only  by  divine  revelation ;  and,  of  course,  no 
attempt  will  be  made  to  explain  or  prove  it,  by  arguments 
drawn  from  any  other  source.  As  a  clue  to  this  high  and 
mysterious  doctrine,  we  find,  in  the  beginning  of  the 
bible,  and  elsewhere,  that  the  name  of  the  Deity  is  used 
in  the  plural,  as  well  as  in  the  singular  number.  In  the 
Hebrew  language,  which  was  the  original  language  of 
the  old  testament,  the  name  of  God  is  generally  plural. 
"  In  the  beginning,  Gods  created  the  heaven  and  the 
earth.  Pronouns  relating  to  God  are  also  used  in  the 
plural  number.  "  Let  us  make  man  in  our  image,  after 
our  likeness."  It  is  added,  in  support  of  the  unity,  as 
well  as  the  plurality  of  the  Godhead ;  "  So  God  created 
man  in  his  own  image  ;  in  the  image  of  God  created  he 
him.  After  the  apostacy  of  man,  in  order  to  keep  up  the 
idea  of  plurality,  as  well  as  unity,  God  said,  "  Behold 
the  man  is  become  like  one  of  us  to  know  good  and  evil." 

To  frustrate  the  building  of  Babel,  the  Lord  said,  "Let 
us  go  down,  and  there  confound  their  language."  In 
many  other  places,  in  the  old  testament,  the  name  of 
God,  and  the  pronouns  relating  to  it,  are  expressed  in 
the  plural  number,  indefinitely.    But  waving  these,  let 


THE    UNITY   AM» 


US  proceed  to  the  direct  evidence  of  tiie  particular  doc- 
trine of  the  Trinity.  In  the  sixth  chapter  of  Isaiah,  the 
Lord  speaking  of  sending  the  Saviour,  says,  "Whom  shall 
I  send,  and  who  will  go  for  us  ?  Here  the  sender,  after 
expressing  himself  in  the  singular  number, /;  changed 
to  the  plural  number,  us.  He  that  consented  to  go,  was 
a  third  person.  This  makes  a  trinity  of  persons  in  the 
Godhead.  Accordingly,  when  the  seraphims,  as  in  the 
same  chapter,  celebrate,  in  heavenly  strains,  the  glory  of 
God,  it  is  the  glory  of  the  triune  God.  "  Holy,  holy, 
holy  is  the  Lord  of  hosts,  the  whole  earth  is  full  of  his 
glory."  Another  passage  in  the  forty  eighth  chapter,  is 
clearly  indicative  of  the  sacred  Trinity.  In  this,  the 
Redeemer  himself,  anticipating  his  coming  in  the  flesh, 
says,"  And  now  the  Lord  God,  and  his  Spirit  hath  sent 
me."  Here  the  Trinity  is  expressed  most  distinctly. 
Thus  we  find,  even  in  the  old  testament,  many  indica- 
tions and  expressions  of  this  mysterious  doctrine. 

In  the  ne<v  Testament,  this  doctrine  is  doubtles  con- 
futed or  confirmed.  That  it  is  confirmed,  and  not  con- 
futed, will  appear  from  the  plainest  testimony.  The 
Apostle  John,  who  had  occasion,  on  account  of  the  here- 
sies which  sprang  up  in  his  old  age,  to  write  more  par- 
ticularly, on  the  Unity  and  Trinity  of  the  Godhead,  than 
his  fellow  apostles,  has  stated  the  subject  very  clearly. 
"  There  are  three  that  bear  record  in  heaven,  the  Father, 
the  Word  and  the  Holy  Ghost,  and  these  three  are  one." 
This  testimony  is  so  clear  and  explicit,  that  it  admits  of 
no  evasion.  The  only  shift  that  can  be  made,  is,  to 
pronounce  it  uncanonical.  Admit  this  testimony,  and 
the  point  is  settled.  But,  even  supposing  this  passage  to 
be  doubtful,  or  even  uncanonical  ;  yet  we  have  evidence 
remaining  abundantly  sufficient  to  establish  the  doctrine 
of  the  Trinity.  The  Apostle,  in  his  epistle  to  the  Colos- 
sians,  speaks  of  the  acknowledgment  of  "  the  mystery  of 
Gorf,  and  of  the  Father^  and  of  Christ.^^  God  and  the 
Father  will  be  admitted  as  terms  denoting  divinity  :  and 
Christ  has  the  same  rank  and  dignity.  With  great  pro- 
priety, this  is  the  acknowledgment  of  a  mystery.  In 
view  of  the  same  subject,  it  is  said, "  Great  is  the  mystery 


TRINITY    OF    THE    ffODHEAD.  37 

of  godliness,  God  was  manifest  in  the  flesh,  justified  in 
the  spirit,"  &c.  Mystery  is  admitted  in  this,  as  well  as 
in  other  subjects,  the  truth  of  which  is  unquestionable. 
Mystery  implies  no  absurdity,  no  contradiction  ;  and  of 
course,  it  is  no  objection  to  this  nor  to  any  other  doctrine 
of  divine  revelation.  Do  any  object  to  the  doctrine  of 
creation  or  providence,  on  account  of  mystery  }  But  if 
the  works  of  God  are  mjsterious,  may  we  not  expect  to 
find  the  mode  of  his  existence  equally  mysterious  ? 

To  proceed  with  the  argument  When  we  attend  to 
the  history  of  the  Saviour,  as  recorded  by  the  evangelists, 
we  find  him  always  speaking  of  the  Father,  and  of  the 
Holy  Spirit  as  of  God  ;  and  he  hesitates  not  to  consider 
himself  as  one  and  the  same  God.  "  I  and  the  Father  are 
one."  He  requires  that  all  men  should  honor  the  Son, 
even  as  they  honor  the  Father.  He  speaks  also  of  the 
Holy  Spirit,  who  should  come  in  his  name,  as  one  who 
should  exercise  infinite  power  and  goodness  :  wlio  should 
guide  his  peojyle  into  all  the  truth  ;  and  "  reprove  the 
world  of  sin,  of  righteousness  and  of  judgment."  He 
never  speaks  of  the  Holy  Ghost  as  a  being  inferior  to 
God.  And  when  he  says  of  himself,  "  My  Father  is 
greater  than  I,"  he  evidently  has  respect  to  his  human 
nature,  in  distinction  from  the  divine.  Otherwise  he 
must  be  guilty  of  a  palpable  contradiction,  in  saying"  I 
and  the  Fatiier  are  one;"  and  in  demanding  equal  honor 
with  the  Father. 

Again ;  The  doctrine  of  the  Trinity  clearly  results 
from  the  distinct  and  separate  evidence  of  the  divinity  of 
Christ,  and  of  the  Holy  Ghost.  These  two  persons, 
being  proved  to  be  divine,  the  great  doctrine  of  the  Trin- 
ity follows,  and  is  established.  That  Christ  is  God,  is 
evident,  not  only  from  his  own  declarations,  but  from  the 
testimony  of  others  divinely  inspired.  "  Thy  Maker  is 
thine  husband,"  says  the  evangelical  prophet,  "  the  Lord 
of  hosts  is  his  name,  and  thy  Redeemer,  the  God  of  the 
whole  earth  shall  he  be  called."  The  plain  meaning  is, 
that  he  is  the  Deity,  He  is  said  to  be  the  root  and  the 
offspring  of  Oavid."  In  prophecy,  he  is  called  Immanu- 
EL,  God  with  us.  Beyond  a  doubt,  he  was  revealed  to 
5 


W,  THE    U^'ITY   AND 

Abraham  and  the  patriarchs,  to  Moses  and  the  prophets, 
as  well  as  to  the  antediluvians,  as  the  Lord  their  God. 
He  was  the  Angel  of  the  church  in  the  wilderness ;  and 
when  the  people  provoked  and  tempted  their  God  in  the 
wilderness,  the  Apostle  calls  it  tempting  Christ.  "  Nei- 
ther let  us  tempt  Christ,  as  some  of  them  also  tempted, 
and  were  destroyed  of  serpents."  Concerning  God's 
providential  care  of  his  people  in  the  wilderness,  it  is 
said,  "  the  angel  of  his  presence  (Christ)  saved  them,  and 
in  his  love,  and  in  his  pity,  he  redeemed  them,  and  he 
bare  them,  and  carried  them  all  the  days  of  old."  Thus 
evident  is  the  divinity  of  Christ  from  the  old  testament. 
From  the  new  testament  we  may  calculate  for  equal,  if 
not  for  greater  evidence.  Here  we  read,  that  he  is  the 
"brightness  of  God's  glory,  and  the  express  image  of  his 
person,  upholding  all  things  by  the  word  of  his  power." 
"  In  him  dwelleth  all  the  fulness  of  the  Godhead  bodily." 
*'  In  the  beginning  was  the  Word,  and  the  Word  was 
with  God,  and  the  Word  was  God."  Such  are  the  direct 
testimonies  of  Christ's  divinity  ;  and  these  testimonies 
are  confirmed  by  his  mighty  works.  To  him  is  ascribed 
the  creation  of  the  w^orld.  "  All  things  were  made  by 
him."  "  By  him  were  all  things  created  that  are  in 
heaven,  and  that  are  in  earth,  visible  and  invisible, 
Wiiether  they  be  thrones,  or  dominions,  or  principalities, 
or  powers  ;  all  things  were  created  by  him,  and  for  him." 
He  is  also  the  God  of  providence  ;  for  "  by  him  all  things 
consist."  The  miracles  of  Christ,  are  also  a  strong  at- 
testa};ion  of  his  divinity.  These  works  of  infinite  power 
and  mercy  were  wrought  in  his  own  name,  and  by  his 
own,  underived  authority  ;  and  for  the  express  purposes 
of  supporting,  not  only  his  doctrines,  but  his  claims  to 
real  and  proper  divinity.  All  divine  attributes,  as  well 
as  works  are  ascribed  to  him,  in  the  scriptures  ;  and 
these  attributes  have  been  abundantly  displayed.  Noth- 
ing has  failed,  of  all  that  is  considered  as  evidence  of  his 
divinity. 

Respecting  the  distinct  personality  and  divinity  of  the 
Holy  Spirit,  we  may  observe,  that  to  him  belonged,  and 
still  belong,  the  great  works  of  regeneration  and  sancti- 


TRUVITY    OF    THE    GODU£AU.  59 

fication.  Those  who  are  the  subjects  of  regenerating 
grace,  are  said  to  be  born  of  the  Spirit :  tliey  are  also 
expressly  said  to  be  born  of  God.  The  Spirit,  therefore, 
is  God.  "  All  scripture  is  given  by  inspiration  of  God." 
•'  But  holy  men  of  old,  spake  as  they  were  moved,  by  the 
Holy  Ghost."  The  inspiration  of  the  Holy  Ghost,  there- 
fore, is  the  inspiration  of  God.  Baptism  is  in  the  name 
of  the  Holy  Ghost,  as  well  as  in  that  of  the  Father  and 
the  Son.  The  Holy  Ghost  is  therefore,  equally  with  the 
others,  a  divine  person.  The  three  constitute  one  and 
the  same  God.  "  Why  hath  Satan  filled  thine  heart,  to 
He  unto  the  Holy  Ghost?"  said  Peter  to  Annanias, 
'*  Thou  hast  not  lied  unto  men,  but  unto  God."  The 
Holy  Ghost  is,  therefore,  the  true  God.  To  him  also, 
are  the  attributes  and  works  of  God  ascribed.  In  the 
resurrection  of  Christ,  he  was  said  to  be  quickened  by 
the  Spirit.  When  the  miracles  of  Christ  were  blasphe- 
mously imputed  to  the  power  of  Beelzebub  ;  it  was  the 
blasphemy  against  the  Holy  Ghost,  and  was  the  unpar- 
donable sin.  By  the  power  of  the  Holy  Ghost,  there- 
fore, miracles  were  wrought  Evidence  is  not  wanting, 
to  prove  the  divinity  of  the  Holy  Ghost.  Having  proved 
distinctly  and  separately,  that  Christ  and  the  Holy  Spirit 
are  God,  equally  with  the  Father,  there  ought  not  to 
remain  the  least  doubt,  respecting  the  Trinity  in  Unity 
of  the  Godhead. 

Another  observation,  tending  to  confirm  the  doctrine 
of  the  Trinity,  and  at  the  same  time  to  impress  on  our 
minds  its  infinite  importance,  is  this,  that  if  the  doctrine 
be  denied,  and  if  it  prove  untrue  ;  the  whole  gospel 
scheme  is  subverted.  For  if  this  article  of  faith  be 
groundless, there  remains  no  foundation  for  the  covenant 
of  redemption,  nor  for  the  work  of  redemption  ;  no  foun- 
dation for  an  atonement,  or  mediation  between  a  right- 
eous God,  and  sinful  men  :  no  foundation  for  any  sancti- 
fying operation  upon  the  hearts  of  sinners  ;  no  foundation 
for  grace  nor  peace,  pardon  nor  christian  hope.  Mys- 
terious or  offensive  as  the  doctrine  of  the  Trinity  may 
appear  to  be,  it  is  evidently  the  basis  of  the  christian 


40  THE    UNITY   AND 

scheme.  And  whoever  denies  it,  must  deny,  not  only 
the  doctrines  of  grace,  through  the  atoning  blood  of 
Christ;  but  also  the  necessity  of  God's  executing  the 
penalty  of  his  law,  either  in  time  or  in  eternity.  We 
may,  on  the  whole,  as  well  deny  the  being  of  a  God,  as 
to  deny  his  Trinity  in  unity,  tor  there  is  no  other  God 
revealed  to  us  in  the  holy  scriptures;  and  the  scriptures 
are  the  principal  source  of  light  on  this  great  subject.  The 
Apostle  John  considers  it  as,  not  only  antichristian,  but 
atheistical,  to  deny  this  doctrine.  "  Who  is  a  liar,  but 
he  that  deniet'a  that  Jesus  is  the  Christ  ^  He  is  antichrist, 
that  denieth  the  Father  and  the  Son.  Whosoever  deni- 
oth  the  Son,  the  same  hath  not  the  Father.'^ 

Finally,  it  is  absurd  for  people  to  call  themselves 
(liristians,  while  they  deny  the  doctrine  of  the  Trinity. 
Do  any  think  it  impossible  that  there  should  be  three  dis- 
tinct persons  in  one  divine  being  or  essence  }  let  them 
consider,  that  it  belongs  not  to  them  to  determine  what 
is  possible,  and  what  is  impossible  with  God ;  and  espe- 
cially in  the  mode  of  his  existence.  W^ere  it  not  a  matter 
of  fact,  in  the  mode  of  man's  existence  in  this  world,  that 
a  mortal  body  is  connected  with  an  immortal  soul ;  the 
thing  would  have  been  thought  impossible.  But  the 
Trinity  in  unity  of  the  Godhead  as  really  exists,  as  the 
union  of  soul  and  body.  Since  the  trutii  of  the  scriptures 
is  demonstrated,  we  are  bound  to  credit  their  testimony 
concerning  the  unity  and  Trinity  of  God,  as  fully  as  we 
credit  our  own  observation  and  experience,  with  regard 
to  the  mysterious  union  of  soul  and  body  in  man. 

True  it  is,  that  the  doctrine  of  the  Trinity  is  an  article 
of  faith  :  and  is  neither  an  article  of  intuitive  knowledge, 
nor  of  demonstration,  by  the  power  of  human  reasoning. 
But  do  any  despise  the  idea  of  implicit  faith  in  the  known 
testimony  of  God  ?  If  so,  then  let  them  calculate  to  live 
and  die  in  darkness.  The  boundaries  of  human  know- 
ledge are  very  narrov*^.  Little  can  be  known  of  God,  but 
})y  divine  instruction ;  and  still  less  can  be  comprehend' 
ed^  even  by  the  best  instruction.  If  we  be  truly  humble 
and  candi'd,  and  consider  well  the  scantiness  of  all  hu- 


TRI^'ITY    OF    THE    GODHEAD.  41 

man  attainments ;  we  sliall  meet  with  no  insuperable 
diificultj  in  embracing,  and  relying  upon,  the  all  impor- 
tant doctrine  of  the  Trinity  in  Unity  of  the  Godhead. 

On  this  branch  of  the  system  of  divine  truth,  a  few 
remarks  and  inferences  are  suggested. 

1.  Since  the  doctrine  before  us  is  a  profound  mystery, 
discoverable  only  by  divine  revelation,  it  is  doubtless 
vain,  and  even  criminal,  for  us  to  attempt  any  further 
explanation  of  it,  than  is  clearly  given  us  in  the  holy 
scriptures.  In  doing  this,  we  darken  counsel,  by  words 
without  knowledge.  Whatever  is  necessary,  or  even 
useful  to  be  known  on  this,  and  all  divine  subjects,  is 
doubtless  clearly  revealed ;  and  to  attempt  any  further 
investigation  is  indicative  of  a  vain  curiosity,  and  a  proud 
heart. 

2.  Since,  in  this  one  instance,  we  are  required  to  em- 
brace and  confide  in  a  profound  mystery  ;  let  it  be  no 
objection  to  any  of  the  remaining  doctrines  of  the  system 
of  truth,  that  they  are  mysterious.  Pitiful  indeed  would 
be  a  system  of  divinity,  comprehensible  by  worms  of  the 
dust  !  Let  no  one  indulge  the  absurd  idea,  that  mystery 
and  absurdity  are  synonymous  terms.  Great  is  the  mys- 
tery of  gravitation,  by  which  ponderous  bodies  fall  to 
the  earth,  rather  than  move  in  any  other  direction.  But 
is  gravitation  an  absurdity  r  Great  is  the  mystery  of  the 
rise  of  vapor,  soon  to  fiill  a^ain  in  showers  of  rain,  or 
quantities  of  snow.  But  the  facts  exist,  and  the  wisdom 
of  the  philosopher  is  baffled.  Yet  no  one  complains  of 
absurdity.  How  happens  it,  that  mankind  can  patiently 
admit  oi  mysteries  in  every  thing  but  Theology  ?  But  if 
we  speak  of  the  mysteru  of  God^  and  of  the  Father,  and 
of  Christ  ;  and  of  divine  agency,  divine  government  and 
grace  ;  all  is  pronounced  absurdity.  In  this  there  is  ut- 
terly a  fault,  and  a  want  of  candor. 

3.  Since  so  many  deny  the  doctrine  of  the  Trinity,  it 
is  a  solemn  and  awful  consideration,  that  to  deny  it,  is  a 
great  and  fatal  error,  a  damnable  heresy  I  In  the  denial  o\ 
this  doctrine,  men  "  deny  the  Lord  that  bought  them,  and 
bring  on  themselves  swift  destruction."  From  scripture 
it  is  evident,  that  those  who  understanding! y  reject  the 

*3 


42  THE    UNITI"    AND    TRINITY,  &.('. 

doctrine  of  the  sacred  Trinity,  and  of  course,  the  divinity 
of  the  Lord  Jesus  Christ,  and  atonement  by  his  blood,  are 
on  fatal  ground.  The  evidence  is  clear,  that  they  sub- 
vert the  whole  gospel  scheme,  and  seek  to  be  justified  by 
their  good  works,  and  not  by  the  grace  of  God. 

4.  From  the  view  which  has  been  taken  of  the  doc- 
trine of  the  Trinity  in  unity  of  the  Godhead,  it  appears 
to  be  very  far  from  being  a  subject  of  mere  speculation, 
or  a  matter  of  indifference.  It  is  a  cardinal,  and  funda- 
mental doctrine  of  the  gos|>el.  Salvation  on  bible  ground 
is  never  to  be  expected,  but  by  the  atonement  and  merit 
of  Jesus  Christ.  "  Being  justified  freely  by  his  grace, 
through  the  redemption  tbat  is  in  Christ  Jesus."  "  Nei- 
ther is  there  salvation  in  any  other  5  for  there  is  none 
other  name  under  heaven  given  among  men  whereby  we 
must  be  saved."  No  one,  who  properly  regards  the  sa- 
cred oracles,  can  think  it  uncharitable  or  illiberal,  to 
consider  the  antitrinitarian  doctrine  as  an  antichristian 
doctrine.  "  He  is  antichrist ^"^"^  says  the  beloved  John, 
"  who  denieth  the  Father  and  the  Son."  Can  there  be 
any  hope  of  the  salvation  of  antichrists  }  By  no  means. 
And,  by  nature,  all  are  antichrists.  All,  therefore, 
before  they  can  see  the  kingdom  of  God,  must  be  con- 
verted to  Christ.  They  must  be  converted  to  the  doc- 
trine of  i\\Q  Trinity,  before  they  can  cease  to  be  anti- 
christs. They  must  acknowledge  the  Son  of  God,  as  one 
with  the  Father.  "  And  we  know,  that  the  Son  of  God 
is  come,  and  hath  given  us  an  understanding,  that  we 
may  know  him  that  is  true  :  and  we  are  in  him  that 
is  true,  even  in  his  Son  Jesus  Christ.  This  is  the  true 
God,  and  eternal  life.".. ..amen. 


THE    WOIIK   OF    CREATION,  4S 

ESSAY  V. 

Tlie  work  of  Creatimu 

Having  attended  to  the  evidence  of  the  being  of 
God,  of  his  inspiration  of  the  scriptures,  of  his  natural 
and  moral  perfections,  and  of  his  Unity  and  Trinity  ;  we 
may  proceed,  in  the  next  place,  to  a  consideration  of  his 
works,  "  The  works  of  the  Lord  are  great,  sought  out 
of  all  those  who  have  pleasure  in  them."  In  this  Essay, 
we  may  attend  to  the  great  and  glorious  work  of  creation. 
By  the  work  of  creation  is  meant,  not  merely  the  for- 
mation of  the  world  out  of  pre-existing  materials ;  but 
the  origination  and  production  of  the  materials  them- 
selves. So  that,  in  the  strictest  sense,  "  All  things  were 
made  of  nothing,  by  the  word  of  divine  power."  For 
this,  we  have  the  testimony  of  the  Apostle  Paul. — 
"  Through  faith  we  understand,  that  the  worlds  were 
framed,  by  the  word  of  God,  so  that  things  which  are 
seen  were  not  made  of  things  which  do  appear."  When 
nothing  but  the  Deity  was  in  existence,  "  He  spake,  and 
it  was  done,  he  commanded,  and  it  stood  fast.  By  the 
word  of  the  Lord,  were  the  heavens  made,  and  all  the 
host  of  them  by  the  breath  of  his  moutli."  The  wliolc 
system  of  creation,  material,  animate,  and  intellectual, 
commenced  existence,  at  his  word.  He  produced  and 
«;ave  existence  to  the  invisible  as  well  as  the  visible 
heavens.  Angels,  and  their  blessed  habitations,  were 
parts  of  the  stupendous  work  of  creation.  All  finite 
existence  was  the  effect  of  creative  power. 

That  every  thing,  or  even  any  thing  could  be  brought 
Into  existence,  where  nothing  previously  existed^is  said  by 
many  to  be  impossible.  According  to  the  statement  of  the 
Apostle,  we  acknowledge  the  doctrine  of  creation  to  be 
an  article  of  faith,  and  not  of  finite  comprehension.  But 
is  there  any  absurdity  in  supposing,  that  the  world  had  a 
beginning  ?  and  will  have  an  end  ?  John,  in  the  Revela- 


44  THE    WORK    OF    CREATION. 

lion,  sajs,  "  I  saw  a  great  white  throne,  and  Him  that 
sat  on  it,  from  whose  face,  the  earth  and  the  heavens  fled 
away  :  and  there  was  found  no  place  for  them."  Of 
course,  they  ceased  to  have  a  place ;  which  implies  anni- 
hilation. It  is  also  said  prophetically,  concerning  the 
end  of  the  world,  that  "  The  day  of  the  Lord  will  come, 
as  a  thief  in  the  night,  in  the  which  the  heavens  shall 
pass  away  with  a  great  noise,  and  the  elements  shall  melt 
with  fervent  heat ;  the  earth  also,  and  the  works  that  are 
therein  shall  be  burnt  up."  By  this  is  meant  annihila- 
tion. But  creation  and  annihilation  stand  on  equal 
ground,  as  to  their  possibility.  From  the  instruction 
contained  in  the  scriptures,  respecting  the  creation  and 
dissolution  of  the  material  world,  it  is  evident,  that,  lit- 
erally speaking,  tliere  was  a  beginning,  and  there  will  be 
an  end  of  all  material  existence.  This  is  the  scriptural 
doctrine  of  creation. 

Should  any  still  deny  this  doctrine  ;  and  contend  for 
the  eternal  existence  of  what  we  call  the  created  system  ; 
we  may  in  confirmation  of  bible  testimony,  attend  to  the 
following  reasoning  on  the  subject ;  to  wit :  If  the  mate- 
rial world,  or  the  created  system,  so  called,  be  eternal,  it 
is  uncaused.  For  every  thing  which  has  a  cause,  has 
also  a  beginning.  The  cause  must  be  antecedent  to 
the  effect.  And  if  it  be  uncaused,  it  must  also  be  self- 
existent.  It  must  exist  by  a  necessity  of  nature.  Its 
existence  must  be  in  the  nature  of  things,  so  absolutely 
necessary,  that  it  would  be  impossible  to  conceive  of  its 
annihilation,  or  non-existence.  Of  course,  it  must  be 
immutable  :  because  its  necessity  must  be  invariably  the 
same.  No  power  can  operate  to  alter  or  change  what  is 
self-existent,  or  existent  by  a  necessity  of  nature.  Such 
existence  is  absolutely  independent  and  uncontrollable ; 
of  course,  immutable.  But,  in  fact,  w^edo  not  find  the 
world  to  be  self-existent,  independent  and  immutable. 
We  find  it  dependent,  and  very  mutable ;  subject  to 
perpetual  changes  and  variations  :  possessing  ail  the 
properties  of  an  eft'ect;  but  not  one  of  the  properties  of 
a  first  cause.  All  things  in  the  visible  world  exhibit  the 
most  striking  appearance  of  vast  and  magnificent  effects, 


I 

J  THE    WORK    OF    CREATION.  4&^ 

which  naturally  lead  the  mind  to  contemplate,  by  way  of 
inference,  an  infinite  and  invisible  canse. 

On  the  whole,  one  of  two  things,  respecting  the  doc- 
trine of  creation,  must  be  true ;  either  that  the  visible 
world  had  a  beginning,  and  was  brought  into  existence 
by  the  almighty  power  of  God,  and  for  a  display  of  his 
infinite  glory,  as  the  scriptures  plainly  teach  us;  or  else 
the  world  itself  is  God,  and  as  such,  is  to  be  worshipped 
and  adored,  by  all  intelligent  beings.  There  is  no  other 
alternative;  and  the  unbeliever  of  the  mysterious,  but  glo- 
rious work  of  creation,  in  order  to  be  consistent,  must 
fall  down  and  worship  the  sun,  moon  and  stars,  and  all 
the  host  of  heaven  ;  or  the  earth,  air  and  seas,  with  the 
fulness  thereof.  He  must  embrace  and  practice  all  the 
follies  and  idolatries  of  the  heathen  v»  orld.     Yea,  he  must 

§0  further  and  outstrip  the  heathen,  in  point  of  idolatry, 
or  very  few  of  the  heathen,  who  have  any  idea  of  a  God, 
consider  the  visible  system  as  any  thing  more  than  the 
representation  and  similitude  of  the  one  eternal  and  in- 
visible God.  Those  therefore,  who  ascribe  divine  attri- 
butes to  the  creation  itself,  greatly  exceed  the  heathen,  in 
the  degree,  and  grossness  of  their  idolatry.  They  literally 
ivorship  and  serve  the  creature^  more  than  the  Creator, 
who  is  over  all,  God  blessed  forever.  Infinitely  impor- 
tant, therefore,  is  the  real  and  scriptural  doctrine  of 
creation.  Error  on  this  suDJect,  evidently  involves  man- 
kind in  the  grossest  idolatry,  and  leads  to  atheism. 

Respecting  the  creation  of  rational  beings,  formed  for 
immortality,  such  as  angels  and  men ;  there  is  no  differ- 
ence from  the  creation  of  the  material  world,  as  to  their 
commencing  an  existence,  instantaneously  and  original- 
ly, by  the  almighty  power  of  God.  The  intellectual  and 
moral  faculties  of  men,  and  of  angels,  are  tlie  effects  of 
creative  power.  Man  was  made  a  moral  agent,  as  well 
as  a  rational  and  immortal  being.  All  that  he  is,  and  all 
that  he  possesses,  is  from  God.  God  stamped  on  man 
and  angels  his  natural  and  moral  image,  by  his  creative 
power.  "  God  breathed  into  man  the  breath  of  life,  and  he 
became  a  living  soul."  This  was  the  finishing  stroke, 
and  the  mo^t  wonderful  and  glorious  act  of  creation. 


.46  THE    WORK    OF    CREATION. 

On  the  subject  of  creation,  the  enquiry  is  sometimes 
made,  when  this  great  and  marvellous  work  was  perform- 
ed. John  the  Evangelist  says,  "  In  the  beginning  was 
the  word,  and  the  word  was  with  God,  and  the  word 
was  God.  All  things  were  made  by  him ;"  conveying 
the  idea,  that  all  things  were  made,  in  the  beginning. 
The  same  is  the  idea,  in  the  Mosaic  history.  "  In  the 
beginning,  God  created  the  heaven,  and  the  earth."  By 
the  beginninjj;,  is  evidently  meant  the  commencement  of 
time.  For  the  very  idea  of  time,  consisting  in  the  suc- 
cession of  days  and  years,  had  its  origin,  when  finite  and 
intelligent  beings  commenced  their  existence.  "  One 
day  with  the  Lord,  is  as  a  thousand  years,  and  a  thousand 
years,  as  one  day."  In  the  divine  mind  there  is  no 
succession  of  ideas,  no  fore  nor  after.  Strictly  speak- 
ing, there  was  no  time  before,  nor  time  when  the 
work  of  creation  was  performed.  This  great  work  was 
not  only  in  the  beginning,  but  it  constituted  the  begin- 
ning of  what  we  call  time.  In  the  divine  mind,  a  whole 
eternity  is  one,  invariable,  unsuccessive  now. 

We  hence  see  the  fallacy  and  impertinence  of  the 
question,  "  why  was  not  the  great  and  glorious  work  of 
creation  performed  millions  of  ages  sooner  than  it  was  ^ 
Why  has  God  deferred,  during  eternal  ages,  these  rich 
displays  of  his  divine  perfections  ?"  In  this  case,  we  are 
to  consider,  that  sooner  and  later^  are  impertinent  terms. 
There  was  nothing  on  which  these  comparative  terms 
could  be  predicated.  For  what  we  call  eternal  duration 
is,  in  the  infinite  mind  of  God,  without  duration  or  suc- 
cession. The  creation,  and  the  final  judgment  of  the 
world,  are  equally,  and  eternally  present  with  the  Lord. 

Another  thing  noticeable  in  the  work  of  creation,  is 
its  extent.  Respecting  this  we  may  say,  It  extends  to 
all  existence,  except  that  which  is  divine.  Angels  and 
seraphim,  and  their  glorious  habitations  called  the  heav- 
ens, constitute  parts  of  the  vast  work  of  creation.  Holy 
angels,  and  the  spirits  of  just  men  made  perfect,  togeth- 
er with  the  exalted  Redeemer,  in  his  resurrection  state, 
have  a  building  not  made  with  hands,  eternal  in  the 
heavens.    This  is  a  work  of  creation.      Although  in  the 


THE    WORK    OF    CREATION.  47 

iiistory  of  creation,  the  word,  heavens,  might  have  had 
particular  reference  to  the  visible  heavens,  such  as  the 
sun,  moon  and  stars ;  yet  this  is  by  no  means  the  exclu- 
sive meaning.  When  the  Psalmist  says,  "  The  heavens 
declare  the  glory  of  God,"  his  meaning  is  the  visible  heav- 
ens. But  not  to  exclude  the  more  rich  display  of  his 
glory,  by  the  creation  of  the  invisible  heavens.  When 
Christ  speaks  of  many  mansions  in  his  Father's  house, 
prepared  for  the  everlasting  residence  of  his  faithful  fol- 
lowers, he  doubtless  meant  created  mansions.  The  invis- 
ible heavens,  therefore,  as  well  as  the  visible,  together 
with  the  earth  and  seas,  and  all  creatures  and  things 
that  are  therein,  belong  to  the  work  of  creation,  "  For 
by  him  were  all  things  created,  that  are  in  heaven,  and 
that  are  in  earth,  visible  and  invisible,  whether  they  be 
thrones,  or  dominions,  or  principalities,  or  powers  ;  all 
things  were  created  by  him  and  for  him."  Thus  exten- 
sive is  the  work  of  creation. 

Another  thing  expressive  of  the  wisdom  of  God  in  the 
work  of  creation,  is  the  process  and  order  of  this  great 
work.  From  the  history  it  appears,  that  it  was  not,  in 
all  respects,  an  instantaneous,  but  in  one  respect,  a  grad- 
ual work,  It  is  probable,  however,  if  not  evident,  from 
the  Mosaic  history,  that  the  substance  of  the  whole  mate- 
rial system  was  instantaneously  called  into  existence,  by 
the  word  of  divine  power  ;  and  was,  at  first,  produced  in 
a  state  of  confused  chaos.  Accordingly  it  is  said,  "  The 
earth  was  without  form  and  void,  and  darkness  was  upon 
the  face  of  the  deep."  As  the  heavenly  bodies,  the  sun, 
moon  and  stars,  were  all  created  in  the  beginning ;  it 
seems  to  be  implied,  that  all,  at  first,  were  produced 
instantaneously;  and  probably,  all  in  a  chaotic  state. 
These  heavenly  bodies,  not  being  prepared,  at  first,  to 
emit  their  light,  may  account  for  the  darkness  which  was 
upon  the  face  of  the  deep,  ilencerorth,  the  great  work 
was  successive  and  gradual.  Now  commenced  the  idea 
of  time  and  succession  ;  particularly  in  the  view  of  angels. 
For,  from  the  history  of  the  six  days  works  of  creation, 
it  appears  probable,  that  the  angels  had  been  previously 
brought  into  existence,  to  be  spectators  of  the  series  of 


48  THE    WORK    OF    CREATION. 

wonders,  which  were  displayed, in  the  process  of  this  most 
marvellous  work.  From  a  passage  in  the  book  of  Job,  it 
is  made  evident,  that  the  angels  were  joyful  spectators  of 
the  work  of  creation.  Speaking  of  this  glorious  work,  it 
is  said,  that,  in  a  view  of  it,  "  The  morning  stars  sang 
together,  and  all  the  sons  of  God  shouted  for  joy."  An- 
gels were  then  the  only  sons  of  God.  They  only  were 
capable  of  being  spectators  and  witnesses  of  God's  won- 
derful works.  And  is  it  not  rational  to  suppose,  that, 
on  this  great  occasion,  God  would  glorify  himself,  by 
having  an  innumerable  host  of  the  most  exalted  of  all 
finite  beings  to  be  spectators  and  admirers  of  the  work  of 
creation  ?  By  this  work,  performed  in  the  most  natural 
and  consistent  order,  the  vast  and  gloomy  chaos  was  re- 
duced to  perfect  symmetry,  beauty  and  utility.  Thus 
the  heavens  and  the  earth  being  finished,  and  all  the  hosts 
of  them,  even  all  the  animals  and  vegetables  that  were 
made  ;  God  proceeded  to  create  man,  the  most  noble  and 
finishing  work,  in  this  lower  world.  Man  alone,  among 
all  the  vast  variety  of  creatures  which  were  made,  to 
inhabit  the  earth,  air  and  seas,  was  possessed  of  rational 
faculties,  and  was  formed  for  immortality.  "  And  the 
Lord  God  formed  man  of  the  dust  of  the  ground,  and 
breathed  into  his  nostrils  the  breath  of  life,  and  man  be- 
came a  living  soul."  Man  became  a  moral  agent,  and 
a  probationer  for  a  glorious  immortality.  As  to  the 
particular  order  of  the  process  of  God's  reducing  the 
earth  to  its  primitive  beauty  and  perfection  ;  and  of  his 
creating  and  forming,  from  the  chaotic  mass,  all  kinds  of 
animals  and  vegitables,  whose  seed  js  in  themselves ;  we 
find  it  so  distinctly  recorded  in  the  first  chapter  of  Gen- 
esis, that  all  further  comment  on  this  head  is  needless. 
The  second  chapter  contains  a  rehearsal  of  some  of  the 
great  works  recorded  in  the  first  5  and  is  not,  as  some 
suppose,  a  continuation  of  the  history.  This  chapter 
begins  by  a  reference  to  the  first;  "  Thus  the  heavens 
and  the  earth  were  finished,  and  all  the  host  of  them." 
Thus  man  was  made  of  the  dust  of  the  earth,  male  and 
female  were  they  created ;  and  the  female  was  made  of 
one  of  man's  ribs,  that  she  might  be  bone  of  his  bones 


THE    WORK    or    CREATlOTx.  40 

and  flesh  of  his  flesh.  This  was  the  last  and  most  won- 
derful display  of  creative  power.  The  order  of  creation 
appears  to  be  natural  and  beautiful ;  one  great  and  mag- 
nificent work  succeeding  another,  till  the  whole  was 
completed,  and  pronounced  by  the  Creator  to  be  very 
good. 

Another  thing  which  displays  the  wisdom  and  good- 
ness, as  well  as  the  infinite  power  of  God,  in  the  work  of 
creation,  is,  that  all  creatures  and  things  were  produced 
in  a  state  of  maturity,  and  were  formed  to  propagate 
their  own  species.  Herbs,  plants  and  trees,  and  the 
crops  of  precious  grain ;  every  thing  requisite  to  tiie 
support  of  life ;  and  every  species  of  animals,  from  the 
greatest  to  the  least,  which  had  need  of  daily  support 
and  nourishment,  were  created  in  a  state  of  maturity. 
All  this  is  plainly  taught  us,  in  the  rehearsal  of  the  work 
of  creation,  Gen.  ii.  4.  5.  "  These  are  the  generations  of 
the  heavens,  and  of  the  earth,  when  they  were  created  ; 
in  the  day  that  the  Lord  made  the  earth  and  the  heavens, 
and  every  plant  of  the  field,  before  it  was  in  the  earth, 
and  every  herb  of  the  field  before  it  grewy  The  first 
crop  of  all  vegetables  was  not  produced  by  growth,  but 
by  creation.  And  it  is  added  ;  "  For  the  Lord  God  liad 
not  caused  it  to  rain  on  the  earth,  and  there  was  not," 
or  had  not  been^  as  yet^  "  a  man  to  till  the  ground." 
Man  and  beast  were  created  in  full  maturity,  and  so  was 
every  thing  requisite  to  their  ample  support.  Had  not 
this  been  the  case,  the  whole  of  the  animal  creation  must 
have  perished  in  the  infancy  of  their  existence.  What  a 
mixture  of  divine  power,  wisdom  and  goodness  was  dis- 
played, in  the  creation  of  the  whole  vegetable  and  animal 
world  in  a  state  of  maturity  !  Well  might  the  great  Cre- 
ator pronounce  the  whole  very  good  ! 

Another  thing  respecting  the  great  work  of  creation, 
and  which  is  calculated  to  relieve  the  minds  of  those  who 
complain  of  the  form  of  the  earth,  as  being  a  hideous 
form,  rendering  this  world  an  almost  inhospitable  region, 
is  this ;  that  in  its  original  form,  it  was  doubtless,  very 
different  from  what  it  is  at  present,  or  from  what  it  has 
6 


50  THE    WORK    OF    CREATIOIV. 

been,  since  the  general  deluge.  Originally,  it  was  made 
in  the  most  pleasant  and  convenient  form  imaginable. 
Though  we  read  of  high  hills  and  mountains^  above  which 
the  waters  of  the  flood  prevailed ;  yet  high  hills  and 
mountains  are  relative  terms,  not  deciding  the  magnitude 
of  either,  except  in  a  comparative  sense.  "  Fifteen  cu- 
bits upward  did  the  waters  prevail,  and  the  mountains 
were  covered,^^  Mountains  of  this  magnitude,  it  is  read- 
ily seen,  would  be  necessary  to  the  most  pleasant  and 
productive  form  of  the  earth.  In  this  respect,  the  form 
of  the  earth  was  very  good.  By  the  flood,  which  was  an 
execution  of  divine  wrath  upon  the  world  which  vias 
filled ivith  violence^i\\^  earth  was  subjected  to  an  awful 
revolution.  Thefouydains  of  the  great  deep  ^  meaning  the 
subterraneous  waters,  ivere  broken  up.  The  earth  was 
broken  to  pieces  in  a  thousand  hideous  sliapes  and 
forms  ;  the  effects  of  which  are  visible  to  this  day.  Then 
was  realized  the  threatening  to  fallen  man  ;  "Cursed  is 
the  ground  for  thy  sake."  The  earth  which,  till  this 
time,  supported  man  and  beast  on  vegetable  food,  could 
do  it  no  longer.  It  was  from  this  time,  with  difliculty, 
that  man  could  support  himself  on  both  vegetable  and 
animal  food.  On  the  whole,  it  is  evident,  that  the  earth, 
in  its  original,  antediluvian  state,  was  most  happily  form- 
ed for  the  residence  and  support  of  man  and  beast.  It 
was,  probably,  as  fertile  as  can  be  conceived.  The  sup- 
port of  life,  in  the  original  state  of  the  earth,  instead  of 
a  toil,  would  have  been  a  rich  source  of  pleasure.  Had 
it  not  been  for  the  fall  of  man,  and  the  curse  denounced 
upon  him  and  his  posterity,  and  even  upon  the  ground 
itself,  on  account  of  his  apostacy,  the  whole  world  would 
have  been  a  paradise.  But,  alas!  from  this  time, 
thorns  and  briars  sprang  up  in  the  most  fertile  fields; 
nnd  with  great  difliculty  and  labor,  ivith  the  sweat  of  his 
face,  did  man  procure  a  scanty  living.  Thus  it  appears 
to  be  from  no  defect  of  creation,  that  we  live  in  a  rougl\ 
^nd  hideous  world. 


THE    WORK    OF    CREATION.  51 


REMARKS. 


C^ 


1.  From  the  view  which  we  have  taken  of  the  work 
of  creation,  we  discover,  more  and  more,  the  evidence 
of  the  goodness  of  God.  We  may  indeed  make  this  con- 
clusion, from  a  generai  argument  on  the  suhject.  If  we 
consider,  that  goodness  consists  in  doing  good  ;  and  that 
no  good  could  be  done  by  the  Deity,  but  by  lirst  creating 
proper  objects  of  good  and  happiness  ;  we  shall  readily 
conclude,  that  infinite  goodness  is  expressed,  in  the  work 
of  creation.  Especially  when  we  consider,  that,  in  this 
glorious  work,  God  has  adapted  every  thing  to  the  good 
and  happiness  of  his  intelligent  creatures.  Mad  they  all 
improved  the  goodness  of  God  as  they  ought,  this  world 
would  have  been  a  happy  state  of  existence.  Man  was 
made  but  a  little  lower  than  the  angels,  crowned  with 
honor  and  glory  ;  and  had  given  to  him  the  dominion  over 
all  the  creatures  in  this  lower  world.  Of  all  the  good  and 
happiness,  which  were  adapted  to  this  world,  even  in 
its  original  state,  there  was  no  deficiency.  And  that 
which  was  of  infinitely  more  consequence,  was,  that  he 
had  a  fair  and  hopeful  prospect  of  increasing  glory  and 
felicity  in  heaven  forever.  How  great  was  the  goodness 
of  God,  manifested  in  the  work  of  creation  !  "O  Lord, 
how  manifold  are  thy  works,  in  wisdom  hast  thou  made 
them  all  ;  the  earth  is  full  of  thy  riches." 

2.  Frotn  what  has  been  said  on  tlie  doctrine  of  c!*ea- 
tion,  we  infer,  that  this  great  and  magnificent  work  was 
designed  to  answer  some  adequate  ends  and  purposes. 
The  earth  was  made  to  be  inhabited.  The  sun,  moon  and 
stars  were  not  made  in  vain.  Whether  any  of  them  were 
made  to  be  inhabited,  is  not  for  us  to  decide.  On  this 
subject  the  scriptures  are  not  conclusive.  They  seem  to 
intimate,  however,  that  these  splendid  luminaries  were 
made  for  the  accomn^odation  of  mankind.  "  The  sun  to 
rule  the  day,  and  the  moon  and  stars  to  rule  the  night." 
Had  these  vast  bodies  been  inhabited  by  rational  beings, 
subjects  of  creation  and  providential  government,  in  com- 
mon with   angels  and   men  5    why  should  the  scriptures 


^i  THE    WORK    OF    CREATION. 

be  SO  silent  respecting  them  ?  But  whether  the  planets 
are  inhabited  or  not,  we  may  be  assured,  that  the  whole 
work  of  creation  is  designed  to  answer  the  most  impor- 
tant purposes.  ''  God  hath  made  all  things  for  himself;" 
and  for  the  richest  display  of  his  own  glory.  In  himself, 
he  is  infinitely  glorious;  *  and  it  implies  m  him  no  con- 
tracted and  criminal  selfishness,  to  have  a  supreme  re- 
gard to  his  own  glory  in  the  creation  of  the  world. 

But  the  peculiar  method  which  God  takes  to  display 
his  glory,  by  the  work  of  creation,  is  through  the  medium 
of  his  redeemed  church.  It  is  said,  that  "  God  created 
all  things  by  Jesus  Christ  to  the  intent,  that  now  unto  the 
principalities  and  powers  in  heavenly  places,  might  be 
known,  by  the  church,  the  manifold  w'isdom  of  God,  ac- 
Gording  to  the  eternal  purpose,  which  he  purposed  in 
Christ  Jesus  our  Lord."  The  great  work  of  redemption, 
it  seems,  was  uppermost  in  the  mind  of  God, as  a  medium 
for  the  display  of  his  glory,  by  the  work  of  creation.  Re- 
demption was  not,  as  some  suppose,  a  remedy  for  unex- 
pected evils.  No,  it  was  a  part  of  the  eternal  plan  and 
design  of  creation.  In  plain  terms,  it  was  "  According 
to  the  eternal  purpose  of  God.^^  It  was  a  grand  end,  a 
leading  object  of  the  work  of  creation,  to  lay  a  founda- 
tion for  the  more  glorious  works  of  redemption  and  grace. 
So  that  man,  who  was  made  lower  than  the  angels  in 
creation  ;  and  who  should,  degrade  himself,  by  his  apos^ 
tacy  to  the  rank  of  devils  5  might  be  put  into  a  situation, 
through  faith  in  Jesus  Christ,  to  rise  superior  to  the  elect 
angels,  in  eternal  glory.  And  in  this  sinful  and  imperfect 
state,  the  holy  angels  are  said  to  be  ministering  spirits, 
sent  forth  to  minister  unto  those  who  are  heirs  of  salva- 
tion. The  plan  of  creation,  as  preparatory  in  the  eternal 
counsel  of  God,  to  the  work  of  redemption,  is  wonderful ! 
These  are  the  things,  which  the  angels  desire  to  look 
into  :  and  these  are  the  things,  which  are,  to  us,  most 
highly  interesting.  As  we  are  in  a  situation  to  rise  in 
glory  above  the  holy  angels  ;  so  we  are  liable,  by  our 
impenitence  and  unbelief,  to  sink  in  wretchedness  below 
the  fallen  angels.  God  will  glorify  himself,  if  it  be  in  our 
final  condemnation.     The  great  concern  of  all  should  be* 


god's    works    of    PROVIDE>'CEv  58 

to  concur  in  the  great  object  of  creation,  and  devote 
themselves  supremely  to  the  honor  and  glory  of  God. 


ESSAY  VI. 

God^s  works  of  Providence, 

Having,  in  the  preceding  essay,  attempted  a  discus- 
sion of  the  great  subject  of  creation  5  it  is  proposed  in 
this,  to  consider  the  works  of  divine  Providence, 

To  every  candid  and  reflecting  mind,  it  is  obvious,  that 
the  work  of  creation,  great  as  it  was,  must  have  been  a 
useless  exertion  of  infinite  power  and  wisdom,  had  there 
not  been  established,  in  the  divine  purpose,  a  wise  and 
holy  providential  government.  The  great  work  of  crea- 
tion, which  was  last  considered,  was  introductory  and 
preparatory  to  the  operations  of  divine  providence.  Ac- 
cording to  the  correct  definition  in  the  snorter  catechism, 
"  God's  works  of  providence  are  his  most  holy,  wise  and 
powerful,  preserving  and  governing  all  his  creatures,  and 
all  their  actions."  All  the  creatures  of  God  were  made 
for  the  most  important  purposes — purposes  which  could 
never  be  accomplished,  were  there  no  providential  gov- 
ernment. 

In  God's  works  of  providence,  more  is  implied,  than  a 
mere  notice,  inspection  and  oversight  of  the  created  sys- 
tem. He  exerts  the  same  infinite  power  and  wisdom,  in 
preserving  and  directing  all  things  to  their  proper  ends, 
which  he  exerted,  when  he  called  the  universe  into  exist- 
ence. A  man  is  said  to  be  provident,  when  he  looks 
well  to  his  affairs,  and  directs  all  his  matters  with  wis- 
dom and  discretion.  In  these  respects,  God  is  an  infin- 
itely provident  being.  For  he  not  only  inspects,  con- 
stantly, all  creatures  and  things  in  the  universe  ;  but  he 
also  gives  to  all  their  direction,  overruling  them  for  his 
own  glory,  and  for  the  greatest  possible  general  good, 
*6 


M  GOD  S    WORKS    OF    rilOVlDENCE. 

In  God's  works  of  providence,  infinite  power  and  agencv 
are  employed.  So  that  the  operations  of  divine  provi- 
dence, in  preserving,  directing  and  controlling  all  things, 
are  equal,  in  point  of  power  and  wisdom,  to  a  continued 
creation.  Should  he  withhold  for  a  moment,  his  omnip- 
otent aid  and  support,  the  whole  created  system  would 
become  extinct.  As  respects  the  animal  creation,  "  In 
him  thej  live,  and  move,  and  have  their  being."  As 
respects  the  life  and  immortality  of  mankind,  it  is  said, 
*•  His  visitation  preserveth  our  spirits."  "  If  he  with- 
hold liis  spirit,"  that  is,  the  breath  which  he  breathed  into 
man,  when  he  became  a  living  soul,  "  we  die,  and  return 
to  dust."  Should  man  die  and  revive  at  every  breath, 
the  providence  of  God  would  be  no  more  exerted,  than  it 
is  in  the  usual  mode  of  preserving  human  life.  In  the 
most  literal  sense,  all  cieatures  and  things  are  depen- 
dent, alone,  on  tlie  providence  of  God  for  support  in 
existence;  and  for  direction  to  their  proper  ends  and 
purposes.  '•  A  man's  heart  deviseth  his  wav,  l)ut  the 
Lord  directeth  his  steps."  "  The  lot  is  cast  into  the  lap, 
but  t!ie  whole  disposal  thereof  is  of  the  Lord."  To  show 
clearly,  that  God  has  the  disposal  of  lots,  and  of  every 
thing  else,  we  may  observe,  that  He  perfectly  knows  all 
things.  When  the  lot  is  about  to  he  cast,  relying  on 
chance  to  decide  the  event  ;  God  foresees  the  event. 
How  could  this  be  possible,  if  it  depended  on  chance  : 
in  this  case,  there  is  but  one  alternative.  We  must  ac- 
knowledge the  constant  disposing  hand  of  providence,  in 
ail  events  ;  or  deny  the  being  of  an  omniscient  God.  "  I 
am  God,"  vSays  Jehovah,  "  and  there  is  none  like  me, 
declaring  the  end  from  the  beginning,  and  from  ancient 
times  the  things  which  are  not  yet  done,  saying,  My 
counsel  shall  stand,  and  I  will  do,  all  my  pleasure." 
'*  The  king's  heart  is  in  the  hand  of  the  Lord." 

We  observe  further ;  To  preserve  and  govern  the 
whole  universe,  in  all  its  variety,  and  in  all  its  connec- 
tions and  dependencies  ;  the  providence  of  God  must  be, 
not  only  universal,  but  most  minute  and  particular. 
Thus  it  is  strikingly  represented  in  the  holy  scriptures. 
They  teach  us,  that  it  is  God  who  clothes  the  grass,  and 


god's  works  of  providence.  55 

adorns  the  lillies  of  the  field.  Retakes  care  for  oxen, 
and  hears  the  young  ravens,  when  they  cry.  "  Yea,  a 
sparrow  falls  not  to  the  giound  without  him,  and  the  hairs 
of  our  heads  are  all  numhered."  "  He  opens  his  hand, 
and  satisfies  the  wants  of  every  living  creature."  As- 
tonishing must  be  the  extent  and  particularity  of  that 
providence,  by  which  the  myriads  of  living  creatures  in 
the  earth,  air  and  sea,  receive  their  daily  protection  and 
support. 

Thus  God's  providence  implies,  not  only  his  universal 
knowledge,  and  observation ;  but  also  his  special  care, 
support,  protection  and  disposal  of  all  things.  And  a 
very  particular  object  is,  to  direct  all  creatures  and 
things  to  the  most  important  ends  and  purposes. 

Another  branch  of  the  great  subject  of  divine  provi- 
dence is,  that  it  extends  to  all  the  actions,  as  well  as  to 
the  outward  state  and  circumstances  of  mankind.  All 
will  grant,  that  when  the  trees  are  moved  by  the  wind, 
God's  providence  is  exerted.  When  buildings  and  forests 
are  destroyed  by  a  tornado,  and  many  lives  are  lost,  it  is 
an  awful  dispensation  of  divine  providence.  When  the 
fields  are  laden  with  tiie  richest  produce  of  a  prosperous 
season,  men  experience  the  smiles  of  a  kind  and  merciful 
providence.  But,  strange  as  it  may  seem,  there  is  a 
strong  reluctance  in  mankind  to  acknowledge  the  agency 
of  God's  providence,  in  directing  and  controlling  the 
hearts  and  actions  of  sinful  men.  Not  but  that  mankind 
in  general,  who  enjoy,  and  profess  to  believe  in  divine 
revelation,  acknowledge  divine  agency  in  the  conviction 
and  conversion  of  sinners.  They  see  no  objection  to 
God's  renewing  the  hearts  of  sinners,  by  his  all  conquer- 
ing grace.  They  acknowledge  the  exceeding  greatness 
of  God's  power  manifested  in  those  who  "  believe,  ac- 
cording to  the  working  of  his  mighty  power."  They  do 
not  imagine,  that  the  agency  of  God,  in  the  conviction 
and  conversion  of  sinners,  interferes  at  all  with  their  own 
free  agency,  in  the  love  and  service  of  Christ.  They 
profess  to  admit  the  plain  testimony  of  scripture,  that  it 
is  "  not  by  works  of  righteousness  which  we  have  ilone, 
but  according  to  his  mercy  he  saveth  us,  by  the  washing 


It 


50  GOD  S    WORKS    Oy    PROYIDEKCE, 

of  regeneration,  and  renewing  of  the  Holy  Ghost."  In 
this  important  matter,  divine  providence,  divine  agency, 
and  divine  grace,  are  frankly  acknowledged.  But  with 
regard  to  the  wickedness  of  the  hearts  and  conduct  of 
mankind,  it  is  denied,  that  the  providence  and  agency  of 
God  have  any  influence  or  concern  whatever.  But  how 
can  mankind  be  independent  in  wickedness,  any  more 
than  in  holiness  ?  And  how  does  the  agency  of  divine 
providence,  by  producing,  in  mysterious  ways,  the 
wickedness  of  mankind,  destroy  their  free  agency  ^  any 
more  than  by  producing  their  holiness  .^  The  holy  scrip- 
tures do  not  hesitate  in  the  least  degree,  to  admit 
divine  agency,  or  the  mysterious  agency  of  divine 
providence,  even  in  bringing  about  the  most  wicked 
conduct  of  mankind,  as  well  as  their  most  virtuous  con- 
duct. The  wicked,  in  scripture,  are  called  God's  sword, 
from  which  David  prayed  to  be  delivered,  when  he  was 
persecuted  by  his  enemies.  By  this  sword  of  the  Lord, 
was  the  Saviour  cruelly  put  to  death  ;  when,  by  wicked 
hands,  he  was  crucified  and  slain.  But,  to  this  death  he 
was  delivered,  by  the  determinate  counsel,  and  fore- 
knowledge of  God.  The  purpose,  and  providential 
agency  of  God  are  expressed  in  these  words  :  "  Awake, 
O  sword  against  my  shepherd,  against  the  man  that  is  my 
fellow,  saith  the  Lord  of  hosts  ;  smite  the  shepherd,  and 
the  sheep  be  scattered,  and  I  will  turn  mine  hand  upon 
the  little  ones,"  the  lambs  of  his  flock.  From  the  scrip- 
tures it  is  evident,  that  God  has  continual  access  to  the 
hearts  of  sinners,  to  harden  or  to  soften  them,  as,  in 
infinite  wisdom,  he  sees  fit.  In  his  holy  providence,  he 
hardened  the  heart  of  Pharaoh,  and  the  hearts  of  the 
Egyptians.  In  plain  and  unequivocal  language,  the 
Psalmist  says,  "  He  turned  their  heart  to  hate  his  people, 
and  to  deal  subtilly  with  his  servants."  In  equally  plain 
terms,  Solomon  declares  the  same  truth.  "  The  king's 
heart  is  in  the  hand  of  the  Lord,  as  the  rivers  of  water, 
he  turneth  it  whithersoever  he  will."  And  again,  "  The 
preparation  of  the  heart  in  man,  and  the  answer  of  the 
tongue  is  from  the  Lord.  Is  it  not  evident  from  the 
scriptures,  that  God,  by  the  agency  of  his  holy  provi- 


god's  works  of  providence.  57 

lience,  disposes  the  hearts  and  actions  of  all  men,  ac- 
cording to  his  good  pleasure  ?  and  that  he  does  it  in  a 
way,  to  us  mysterious  ;  yet  perfectly  consistent  with 
their  moral  liberty  and  free  agency  ?  In  this  case,  there 
is  no  more  mystery,  no  more  difficulty,  than  in  mens' 
heing  created  moral  agents.  "  God  made  man  upright. 
In  the  image  of  God  created  he  him."  He  was  made 
lioly,  and  his  holiness  implied  moral  liberty,  and  moral 
character.  Had  he  not  been  made  upright,  lie  must  have 
been  made  a  sinner  ;  and  a  sinner  in  the  possession  and 
exercise  of  moral  liberty,  and  free  agency.  Without 
t'tee  agency,  a  man  can  be  neither  holy  nor  sinful.  He 
cannot  be  a  rational  and  accountable  creature.  But 
really,  I  think  it  to  be  clear  and  demonstrable,  that  the 
providential  agency  of  God  infringes  no  more  on  the 
moral  liberty  and  free  agency  of  mankind,  than  his 
creative  agency.  Both  are  perfectly  consistent  with 
that  moral  liberty  or  free  agency  of  man,  which  consists 
wholly  in  the  dispositions  and  voluntary  exercises  of 
the  heart.  Where  else  can  we  look  for  free  agency  ? 
In  what  else  can  it  consist,  but  in  acting  freely,  without 
compulsion  or  coercion  ?  In  what  can  it  consist  but  in 
acting  from  choice  ?  and  in  the  view  of  motives  ?  To 
act  from  design  and  inclination  of  heart,  is  to  act  freely  | 
and  this  is  what  is  meant  by  free  agency.  It  does  not  at 
all  imply,  that  we  act  independently,  nor  that  we  act 
without  a  cause.  God  says,  by  the  prophet,  "  I  will 
cause  you  to  walk  in  my  statutes."  JSut  if  we  walk 
voluntarily,  we  are  free  agents,  whether  caused  or  un- 
caused. Nor  does  free  agency  imply  a  self-determining 
power  in  the  will.  This  would  imply  an  act  of  selN 
determination  antecedent  to  the  first  act,  and  as  a  cause 
of  the  first  act,  which  is  an  absurdity.  Besides  ;  if  self- 
determination  is  the  cause  of  action,  it  destroys  moral 
liberty  and  free  agency,  as  effectually  as  for  God  to  be 
the  cause  of  action.  Nothing  is  gained,  therefore,  but 
every  thing  is  lost,  by  the  doctrine  of  self-determination. 
Surely,  if  there  must  be  a  cause  of  action  ;  as  there  is 
undoubtedly  ;  then  it  is  of  infinite  importance,  that  God 
should  b?  the  c^use.    For  he  alone  is  capable  of  causing 


58  god's  works  of  providence. 

all  actions,  and  all  things  to  take  place  in  a  manner  that 
shall  be  for  the  display  of  his  own  glory,  and  for  the 
greatest  good  of  the  universe.  In  his  providential  gov- 
ernment and  direction  of  all  things,  there  is  infinite 
safety,  and  infinite  good.  There  is  a  ground  of  strong 
consolation. 

Such  is  the  doctrine  of  divine  providence,  a  glorious 
doctrine  !  Well  becoming  the  high  and  holy  character  of 
Jehovah  !  Without  such  a  providential  administration, 
the  universe  could  not  subsist  ;  or  if  it  could  subsist,  it 
would  be  to  no  valuable  purpose.  From  the  work  of 
creation  alone,  no  good  could  ever  result.  Partial  evils 
could  never  terminate  in  the  greater  good.  Sin  and 
misery  would  be  subject  to  no  restraint;  and  would  have 
no  bounds.  Nor  could  we  ever  hope  to  profit  by  adver- 
sity, nor  bj  abuses.  Dark  and  dreadful  would  be  our 
prospects,  could  we  not  rely,  with  confidence,  on  the 
universality  and  perfection  of  God's  providential  gov- 
ernment. 

We  may  now  proceed  to  some  inferential  and  practical 
improvement  of  this  doctrine.     And, 

1.  W"e  clearly  infer  from  it,  that  every  thing  will  be 
overruled  for  the  best.  In  this  world,  we  experience 
much  darkness  and  sorrow.  Comparatively  few  things 
wear  a  favourable  aspect.  The  positive  pains  and  sor- 
rows of  this  life  are  thought,  by  many,  to  be  more  and 
greater  than  the  positive  pleasures.  "  Man  is  born  to 
trouble,  as  the  sparks  that  fly  upward.''  Philosophers 
are  unable  to  determine  whether  there  be  a  God  ;  or  if  a 
God  exists,  whether  he  be  a  good,  or  an  evil  being  ;  or 
whether  he  may  not  be  of  a  mixed  character.  But,  from 
the  view  we  have  taken  of  God's  works  of  providence,  it 
is  evident  that  every  thing  will  be  overruled  for  the  best. 
The  good  effects  of  the  sorest  evils  are  often  realized. 
And  we  may  rest  assured,  that  the  honor  of  God,  and  the 
greatest  general  good,  are  infinitely  secure. 

2.  A  view  of  God's  works  of  providence  leads  the 
mind  to  that  reverence  and  godly  fear,  which  beget  true 
devotion.  To  whom  can  the  man  devote  himself,  who 
ascribes  many  events  to  his  own  wisdom  and  power,  and 


god's  works  of  providence.  ^9 

the  rest  to  chance  or  fate  P  A  sense  of  the  presence  and 
majesty  of  God,  as  the  great  disposer  of  all  things,  in- 
spires true  devotion,  and  reverential  fear. 

3.  An  abiding  sense  of  God's  universal  providence,  is 
happily  calculated  to  quiet  the  mind  in  adversity.  Ad- 
versity is  often  produced  by  the  wicked  and  abusive 
conduct  of  our  fellow-men.  If,  in  this  case,  we  overlook 
the  hand  of  providence,  we  become  outrageous  5  we 
meditate  vengeance.  But  if  we  consider  the  wicked 
abuser  as  the  sword  of  the  Lord,  to  chastise  us  for  our 
sins  ;  we  are  relieved  ;  we  are  cured  of  a  spirit  of  re- 
venge. So  that,  while  we  justly  blame  and  condemn 
our  oppressors  we  shall  pity  and  pray  for  them,  as  Christ 
did  for  his  murderers  ;  "  Father  forgive  them,  for  they 
know  not  what  they  do."  "  Let  him  alone,  and  let  him 
curse  for  the  Lord  hath  said  unto  him,  curse  David." 

Again  5  no  small  part  of  our  adversity  is  the  effect  of 
our  own  folly  and  wickedness.  If,  in  this  case,  we  over- 
look the  hand  of  God,  we  shall  have  extreme  mortifica- 
tion ;  but  no  sincere  and  hearty  repentance ;  no  conso- 
lation in  view  of  the  evils  which  we  have  brought  on 
ourselves.  But  if  we  believe,  that  God  sits  at  the  helm 
of  government,  and  causes  every  thing  we  do,  good  or 
bad,  to  be  overuled  and  directed  to  the  most  important 
ends  ;  we  have  a  solid  ground  of  comfort,  even  though  we 
are  deeply  wounded  with  a  sense  of  sin  and  guilt.  This 
was  the  method  taken  by  Joseph,  to  comfort  his  wicked 
brethren,  who  had  sold  him  into  Esjypt.  "  It  was  not 
you  that  sent  me  hither,  but  God.  God  sent  me  before 
you,  to  save  your  lives,  by  a  great  deliverance."  "  As 
for  you,  ye  thought  evil  against  me,  but  God  meant  it  unto 
good."  While  they  humbled  themselves  in  the  dust, 
under  a  sense  of  their  great  wickedness  and  barbarity, 
in  selling  their  brother  tor  a  slave ;  he  would  not  have 
them  vexed  and  tormented.  "  Now  therefore,"  said  Jo- 
seph, "  be  not  grieved  and  angry  with  yourselves,  that 
ye  sold  me  hither.  For  God  did  send  me  before  you  to 
preserve  life."  Be  humble  and  penitent  for  your  enor- 
mous crime,  viewed  as  your  own  act  and  deed^^  But, 
viewed  as  an  event  of  a  wise  and  holy  providence,  set 


W  GOD  S    WORKS    OF    PROVIDENCE. 

jour  hearts  at  rest,  ft  is  a  matter  of  great  consolation, 
that  evils,  both  natural  and  moral,  can  be,  and  certainly 
will  be,  overruled  for  the  greatest  possible  good  of  Christ's 
kingdom. 

4.  The  doctrine  of  God's  universal  providence  em- 
boldens his  people  to  put  their  trust  in  him.  Should  God 
^ive  up  the  disposal  of  some  things  to  the  decision  of 
blind  cnance,  or  stubborn  fate  ;  conlidence  in  him  would 
be  at  once  destroyed.  In  this  sinful  world,  there  is  no 
rational  comfort  and  joy,  but  what  is  grounded  on 
true  faith  and  confidence  in  God.  But  this  joyful  con- 
fidence depends  on  the  doctrine  of  his  universal  provi- 
dence. Set  aside  this  precious  doctrine,  and  every 
christian  would  lose  that  hope  which  is  an  anchor  to  his 
soul.  To  human  view,  this  world  is  a  hopeless  state.  No 
man,  without  a  revelation  of  God's  merciful  designs  to- 
wards sinful  men,  could  have  indulged  a  hope  of  final 
happiness  ;  and  this  hope,  after  all,  is  liable  to  be  extin- 
guished, if  we  lose  sight  of  a  universal,  superintending, 
and  all  controlling  providence.  Trust  in  the  Lord  must 
be  absolute,  and  unlimited.  "  Trust  in  the  Lord,  with 
all  thine  heart,  and  lean  not  to  thine  own  understanding ; 
in  all  thy  ways  acknowledge  him,  and  he  shall  direct  thy 
paths." "  These  are  commands,  never  to  be  obeyed,  un- 
less we  believe  and  realize,  that  God,  in  his  mysterious 
providence,  directs  and  controls  all  the  events  of  the 
vast  universe.  Those  who  deny  the  doctrine  of  a  univer- 
sal and  particular  providence,  must  put  their  trust  in  a 
God  that  cannot  save.  "  But  blessed  be  the  man  that 
trusteth  in  the  Lord,  and  whose  hope  the  Lord  is." 


THE    SOVEREIGJyTY    OF    (iOl).  81 

ESSAY  VII. 

'fhe  Sovereignty  of  God, 

The  universal  agency  of  God,  in  his  providential 
government,  implies  his  holy  and  wise  sovereignty^ 
The  sovereignty  of  God,  as  the  idea  is  expressed  in  the 
holy  scriptures,  consists  in  his  "  working  all  things  after 
the  counsel  of  his  own  wilU^  It  relates  most  particularly 
to  his  governing  providence  over  mankind.  God  expres- 
ses his  sovereignty  in  these  words,  "  I  am  a  great  king, 
saith  the  Lord  of  hosts,  and  my  name  is  dreadful  among 
the  heathen."  He  is  also  celebrated  as  a  sovereign  in 
these  words;  "  O  clap  your  hands,  all  ye  people  ;  shout 
unto  God  with  the  voice  of  triumph ;  for  the  Lord  most 
high  is  terrible ;  he  is  a  great  king  over  all  the  earth. 
He  shall  subdue  the  people  under  us,  and  the  nations 
under  our  feet."  As  a  mighty  conqueror,  he  subdues 
all  the  enemies  of  his  church.  As  a  king,  he  reigns 
especially  in  Zion ;  but  his  holy  sovereignty  is  bounded 
only  by  the  utmost  limits  of  the  created  universe.  A 
more  distinct  idea  of  the  sovereignty  of  Jehovah,  may 
he  conceived,  by  a  view  of  the  sovereignty  of  human 
governments. 

Nations  which  are  subject  to  an  unlimited  monarchy, 
have  their  sovereigns,  denominated  kings  or  emperors, 
who  give  law  to  the  people,  and  control  all  authority  in 
the  nation,  or  empire.  And  this  is  not  the  worst  form 
of  government,  provided  the  sovereign  be  a  man  posses- 
sed of  great  wisdom,  and  integrity  of  heart.  No  nation 
ever  enjoyed  a  better  government  than  that  of  Solomon, 
who  was  an  absolute  sovereign.  Such  was  the  form  of 
government  in  Israel,  from  and  after  the  reign  of  king 
Saul.  And  never  was  a  nation  more  happy  in  its  gov- 
ernment, when  their  kings  did  that  which  was  right  in 
the  sight  of  the  Lord,  '1  iiis  form  of  government,  how- 
ever, did  not,  in  that  case,  meet  the  divine  approbation, 
because  it  was  needless ;  and  was  a  rejection  of  that 
form  of  government  which  the  Lord  had  assigned  them  ; 


6S  THE    SOVEREIGJSTY    OF    001? 

and  because  God  foresaw  the  great  oppressions  and  cru- 
elties vvb.ich,  through  the  pride  and  ambition  of  their 
kings,  would  grow  out  of  it.  Accordingly  it  is  said, 
"  He  gave  them  a  king  in  his  anger."  Their  king  be- 
came a  scourge  of  their  pride  and  ambition.  These 
were  the  consequences  of  having  wicked,  oppressive, 
and  idolatrous  tyrants  on  the  throne.  The  objection 
llierefore,  as  respects  human  government,  is  not  so  much 
against  sovereignty  in  itself  considered,  as  a  form  of 
government ;  as  it  is  against  the  ivicked  abuse  of  sove- 
reignty.  But  against  the  sovereignty  of  God,  no  such 
objection  can  be  supported  ;  for  it  is  an  infinitely  wise 
and  holy  sovereignty.  It  is  calculated  to  promote  the 
peace  and  welfare  of  all  his  peaceable  subjects;  and  to 
suppress  the  wicked  and  rebellious. 

To  bring  out  more  fully,  the  idea  of  God's  sovereign- 
ty, we  observe  further;  it  consists  in  his  doing  his 
pleasure,  in  the  government  and  disposal  of  all  his  intel- 
ligent creatures,  in  heaven  and  in  earth;  or  throughout 
his  vast  universe.  "  And  all  the  inhabitants  of  the 
earth  are  reputed  as  nothing:  and  he  doeth  according  to 
his  will  in  the  army  of  heaven,  and  among  the  inhabitants 
of  the  earth;  and  none  can  stay  his  hand,  or  say  unto 
him,  What  dost  thou  ?"  Not  only  is  his  kingdom  univer- 
sal ;  but  it  is  also  everlasting.  "  And  I  praised  and 
honored  him  that  liveth  forever  and  ever,  whose  domin- 
ion is  an  everlasting  dominion,  and  his  kingdom  is  from 
o^eneration  to  geneiation."  In  all  the  operations  of  his 
u;overnment,  he  is  perfectly  independent.  In  him  are 
counsel  and  might.  He  needs  none  to  give  him  advice. 
He  is  said  to  be  "  in  one  mind,  and  none  can  turn  him  ; 
and  what  his  soul  desireth,  even  that  he  doth."  The 
holy  sovereignty  of  God  is,  not  only  illustrated,  but 
celebrated,  as  a  most  joyful  theme,  in  many  of  the 
Psalms  of  David.  The  follow  ing  selections  are  a  speci- 
men. "  Let  all  the  earth  fear  the  Lord,  let  all  the 
inhabitants  of  the  earth  stand  in  awe  of  him  ;  for  he 
spake,  and  it  was  done,  he  commanded  and  it  stood 
fast.  The  Lord  bringeth  the  counsel  of  the  heathen  to 
nought ;  he  maketh  the  devices  of  the  people  of  none 


THE    SOVEREIGiS^Tr    OF    OOD.  QS 

effect.  The  counsel  of  the  Lord  standeth  forever,  the 
thoughts  of  his  heart  to  all  generations."  Another  sub- 
lime passage  is  this;  "  The  Lord  reigneth,  he  is  clothed 
with  majesty ;  the  Lord  is  clothed  with  strength,  where- 
with he  hath  girded  himself.  The  world  also  is  estab- 
lished, that  it  cannot  be  moved.  Thy  throne  is  estab- 
lished of  old  ;  thou  art  from  everlasting."  Again,  "  The 
Lord  reigneth,  let  the  earth  rejoice,  let  the  multitude  ot 
isles  be  glad  thereof.  Clouds  and  darkness  are  round 
about  him,  riditeousness  and  judgment  are  the  habita- 
tion of  his  tlirone."  The  royal  title  of  Jehovah  is, 
"  King  of  Kings,  and  Lord  of  Lords."  As  such  he  w  as 
joyfully  acknowledged  and  extolled,  by  all  the  saints  of 
oldo  The  holy  Saviour  also,  in  his  state  of  incarnation, 
rejoiced  in  spirit,  and  said,  "  I  thank  thee,  0  Father, 
Lord  of  heaven  and  earth,  that  thou  hast  hid  these 
things,"  that  is,  the  things  of  his  kingdom,  <'  from  the 
wise  and  prudent,  and  hast  revealed  them  unto  babes : 
even  so.  Father,  for  so  it  seemed  good  in  thy  sight." 
"  All  things  arc  delivered  unto  me,  of  my  Father."  The 
Apostles  were  often  led,  by  the  spirit  of  inspiration,  most 
strongly  to  express  the  idea  of  divine  sovereignty.  The 
act  of  predestination  is  peculiarly  a  sovereign  act  of 
God.  "  Whom  he  did  foreknow,  them  he  also  did  pre- 
destinate to  be  conformed  to  the  image  of  his  Son.  In 
the  ninth  chapter  to  the  Romans,  we  have  a  striking  and 
glorious  exhibition  of  the  sovereignty  of  divine  grace. 
This  is  said  to  have  been  manifested,  in  ij:iving  Jacob 
the  preference  to  Esau.  "  Jacob  have  1  loved,  but  Esau 
have  I  hated."  In  his  unsearchable  wisdom  and  justice, 
God  had  determined,  that  Jacob,  and  not  Esau,  should 
be  the  Patriarch  of  his  church.  "  What  shall  we  say 
then  ^  Is  there  unrighteousness  with  God  ^  God  forbid." 
This  sovereign  right  to  dispose  of  nations,  and  of  indi- 
viduals, for  a  diplay  of  his  glory,  was  what  was  always 
claimed  by  him,  in  ancient  ages.  «  For  he  saith  to 
Moses,  I  will  have  mercy  on  whom  I  will  have  mercy; 
and  I  will  have  compassion  on  whom  I  will  have  compas- 
sion.   >So  then,  it  is  not  of  him  that  willeth,  nor  of  him 


«f% 


THE    SOVEREIGJNTY    OF    GOD. 


that  runneth,  but  of  God  that  sheweth  mercy."  And 
here  is  added  the  particular  idea,  that  God  is  the  King 
of  Kings.  "  For  he  saith  unto  Pharaoh,"  the  haughty 
king  of  Egypt,  "  Even  for  this  same  purpose  have  1 
raised  thee  up,"  exalted  thee  to  the  throne  of  Egypt, 
'•  that  I  miglit  shew  my  power  in  thee ;  and  that  my 
name  might  be  declared  throughout  all  the  earth.  There- 
fore hath  he  mercy  on  whom  he  will  have  mercy,  and 
-whom  he  will  he  hardeneth."  Here  the  Apostle  listens 
to  the  only  conceivable  objection.  "  Thou  wilt  say  then 
unto  me,  Why  doth  he  yet  find  fault  ^  for  who  hath 
resisted  his  will  .^"  As  if  there  could  have  been  no  fault, 
on  the  part  of  Pharaoh,  unless  he  actually  resisted,  and 
defeated,  the  sovereign  and  holy  will  of  the  Almighty ! 
^'*  Nay  but,  O  man  I  who  art  thou  that  repliest  against 
God  ?  shall  the  thing  formed  say  to  him  that  formed  it. 
Why  hast  thou  made  me  thus?"  Does  your  sin  (if  you 
acknowledge  any  sin)  consist  in  your  being  made  thus? 
or  in  your  voluntary  exercises  and  conduct,  after  you 
commenced  your  existence  ^  Let  reason,  as  well  as 
scripture,  decide  the  controversy.  But,  with  regard  to 
the  power  and  right  of  the  great  Sovereign  of  the  uni- 
verse, in  the  act  of  creation,  "  Hath  not  the  potter  power 
over  the  clay  of  the  same  lump,  to  make  one  vessel  unto 
honor,  and  another  unto  dishonor  ?  Wliat  if  God,  willing 
to  shew'his  wrath,  and  make  his  pov  er  known,  endureth, 
vith  much  long-suffering,  the  vessels  of  wrath  fitted  to 
destruction;  and  that  he  might  make  known  the  riches 
of  his  glory  on  the  vessels  of  mercy,  which  he  had  afore 
j)repared  unto  glory  .^"  If  God,  by  his  universal  sove- 
reignty, makes  the  most  ample  display  of  his  glory,  in 
perfect  consistency  with  the  free  agency  and  moral 
liberty  of  mankind  ;  what  shall  we  say  to  these  things  ? 
What  is  our  objection  ?  Can  we  hope  to  dethrone  the 
Almighty.^  Who  then  shall  hold  the  throne  .^  Thus  the 
ninth  of  Romans  expresses  without  reserve,  the  absolute 
sovereignty  of  God,  as  respects  his  discriminating  grace, 
which  is  manifested  in  the  salvation  of  one  people,  or  one 
sinner,  rather  than  another.     This  holy  and  wise  sove- 


THE    SOVEREIGNTY    OF    GOD.  Q$ 

reigntj  he  claims  as  his  own  right  and  prerogative ;  a 
right  wliich  he  can  never  relinquish,  unless  he  relinquish 
his  Godhead. 

Keeping  in  view  the  general  explanation  of  God's 
sovereignty,  that  it  consists  in  doing  his  pleasure,  direct- 
ing and  controlling  all  events  in  the  vast  universe;  we 
may  proceed  to  notice  some  particulars,  in  which  his 
sovereignty  is  strikingly  manifested.  In  the  creation  of 
the  world,  and  in  arranging  the  order  of  the  heavens  and 
the  earth,  "  With  whom  took  he  counsel  ?  or  who  in- 
structed and  taught  him  in  the  path  of  judgment  .^"  Did 
he  not  make  all  things  for  himself?  even  fortlie  display 
of  his  own  glory  ?  Also  in  his  providential  government 
of  the  world,  has  it  not  appeared  clearly,  from  the  view 
we  have  taken  of  the  works  of  divine  providence,  that, 
in  all  his  works,  God  acts  the  part  of  an  absolute  sove- 
^reign  ?  Whoever  dictated,  or  in  any  measure  influenced 
,the  divine  administration.^  God  does  not  even  give 
^account  of  any  of  his  matters;  nor  does  it  become  us, 
in  any  case,  to  say  unto  him,  "  What  dost  thou  .^"  Also 
in  the  great  and  astonishing  plan  and  work  of  salvation 
by  the  Mediator,  the  sovereignty  of  God  is  wonderfully 
displayed.  Mankind  were  so  far  from  dictating  this 
glorious  plan,  that  when  it  was  revealed,  it  met  with 
opposition.  Without  a  revelation  from  God,  who  could 
have  devised  the  plan  of  salvation  by  an  infinite  atone- 
ment ?  It  was  most  surely,  an  act  of  self-moved,  sove- 
reign, infinite  wisdom,  goodness  and  grace,  which  was 
displayed  by  the  revelation  of  Jesus  Christ,  and  of  the 
plan  of  salvation  by  his  cross.  Equally,  if  not  more 
abundantly,  is  the  sovereign  grace  of  God  displayed  in 
the  application  of  the  atonement,  by  the  actual  convic- 
tion and  conversion  of  sinners.  When  we  witness  the 
special  revival  of  religion,  by  the  outpouring  of  the  Holy 
Spirit,  and  see  one  and  another  hopefully  brought  into 
the  kingdom  of  Jesus  Christ;  we  are  witnesses  of  divine 
sovereignty.  In  no  other  way  can  we  account  for  the 
conviction  and  conversion  of  sinners.  Fbr  it  is  a  known 
fact,  as  well  as  a  testimony  of  Christ,  that  sinners  will 
not  come  unto  him^  that  they  may  have  life  ;  and  of  Christ 


66  THE    SOVEllElGNTY    OF    GOD. 

it  is  said,  that  his  people  shall  be  willing,  in  the  day  of 
his  power.  In  the  conversion  of  sinners,  we  notice  the 
exceeding  greatness  of  the  power  and  sovereignty  of 
Jehovah.  In  nothing  does  the  holy  sovereignty  of  God 
appear  more  conspicuously,  than  in  the  great  plan  and 
work  of  salvation  by  the  Redeemer ;  and  especially  in 
carrying  into  effect  this  glorious  plan,  by  the  power  of 
the  Holy  Spirit. 

Finally  ;  The  sovereignty  of  God  appears  in  every 
thing.  To  this  is  owing  all  our  prosperity,  and  all  our 
adversity.  "  Shall  there  be  evil  in  the  city,  and  the  Lord 
hath  not  done  it  .^"  To  him  it  belongs  to  wound  and  to 
heal,  to  kill  and  to  make  alive.  "  For  of  him,  and  through 
liim,  and  to  him  are  all  things,  to  whom  be  glory  forever. 
Amen."     The  subject  leads  to 


REMARKS. 

1.  In  attending  to  this  subject  we  sliould  be  cautious 
of  all  prejudice  against  names  and  titles.  We  are  liable 
to  attach  to  the  word  sovereignty,  an  idea  of  something 
odious  and  detestable,  and  on  this  account,  to  harbor 
a  prejudice  against  the  doctrine  of  God's  sovereignty. 
Could  another  term  be  substituted,  more  expressive  of 
God's  kingly  office,  we  should  have  no  objection.  But 
why  should  this  term  be  more  offensive,  when  applied  to 
God,  who  is  the  King  of  Kings,  than  when  applied  to  the 
best  of  earthly  kings  ?  "  I  am  a  great  king^  saith  the  Lord 
of  hosts."  Wherein  does  this  differ  from  his  saying,  "  I 
am  a  great  Sovereign^  saith  the  Lord  of  hosts  ?"  In  both 
terms,  the  infinite  holiness  of  God  is  equally  understood. 
And  it  is  to  be  feared,  that  those  who  object  to  this  term, 
which  is  in  so  common  use,  and  is  so  well  understood  5 
have  a  secret,  if  not  an  open  abhorrence  of  the  true  doc- 
trine of  divine  sovereignty. 

2.  Assured  as  we  are,  of  all  the  divine  perfections,  and 
especially,  of  the  infinite  holiness  of  God,  which,  as  we 
have  found,  comprises  all  his  moral  perfections  5  who  can 
avoid  rejoicing  in  his  government.     Who  can  cherish  a 


THE    DECREES    OF    GOD.  6T' 

wish  to  escape  from  the  absolute  dominion  of  Jehovah  ? 
Is  not  the  greatest  welfare  and  happiness  of  the  universe 
suspended  on  his  wise  and  holy  sovereignty  ?  Is  not  this 
the  ground  of  every  christian's  consolation  ?  If  this  foun- 
dation were  destroyed,  what  could  the  righteous  do  ? 
Dethrone,  in  your  hearts,  the  Holy  One  of  Israel,  and 
your  case  is  hopeless.  Without  the  sovereignty  of  God, 
the  universe  also  must  go  to  ruin  and  destruction.  And 
what  is  of  infinitely  more  consequence  is,  God  must 
lose  his  glory,  and  the  great  plan  of  redemption,  must  be 
defeated. 


ESSAY  YIII. 

The  Decrees  of  God. 

Having  in  some  preceding  essays,  considered  the 
marvellous  works  of  God,  his  works  of  creation  and  prov- 
idence, and  the  holy  sovereignty  which  he  exercises  in 
all  his  works,  especially  in  his  government  of  the  moral 
system  ;  We  may,  in  the  next  place,  attend  to  the  doc- 
trine of  his  Decrees.  For  it  is  absurd  to  suppose,  that  his 
great  and  wonderful  works,  which  have  been  brought 
into  view,  could  have  been  performed,  without  any  pre- 
vious purpose  or  decree.  The  Psalmist,  when  he  was 
about  to  relate,  in  a  way  of  prophecy,  the  glorious  things 
to  be  accomplished  by  the  Messiah,  says,  "  I  will  declare 
the  decree."  These  things,  were  the  execution  of  a  di- 
vine decree.  Had  there  been  no  decree  respecting  the 
coming  of  Christ,  and  the  great  work  of  redemption,  who 
can  suppose  it  possible,  that  these  works  should  ever  have 
been  accomplished  } 

In  the  discussion  of  this  weighty  and  important  subject, 
an  attempt  will  be  made  to  prove,  that  every  event  in  the 
universe,  without  exception,  goes  to  the  accomplishment 
of  the  decrees  of  God.    Of  him  it  is  said,  as  we  have  no- 


m 


^  THE    DECREES    OF    GOD. 

ticed  already,  that  he  "  worketh  all  things  after  the  coun- 
sel of  his  own  will."  His  working  all  things,  is  the  work 
of  divine  providence  ;  and  the  counsel  of  his  own  will  is 
his  decree.  His  decree,  therefore,  as  well  as  his  works 
of  providence,  extends  to  all  things.  It  is  indeed  very 
evident  from  reason,  as  w^ell  as  scripture,  that  no  rational 
being  can  he  supposed  to  act  w^ithout  an  established  plan 
and  purpose.  But  the  plan  and  purpose  of  God  constitute 
his  decrees.  Admit  that  he  is  a  rational  being,  who  acts 
in  view  of  the  highest  motives,  and  the  doctrine  of  his 
decrees  is  estabHshed.  It  is,  at  least,  evident,  that  what- 
ever God,  or  any  other  rational  being  does,  by  his  own 
free  and  immediate  agency,  is  done  in  consequence  of  a 
decree.  And  since  we  have  found  evidence,  that  God 
is  an  eternal  and  immutable  being;  it  clearly  follows, 
tliatall  his  purposes  are  eternal  and  immutabfe.  If  we 
consult  the  scriptures  of  truth,  on  this  important  subject, 
we  shall  find,  that  God  has  a  purpose,  or  decree,  as  well 
as  a  providential  agency,  in  the  production  of  all  events. 
All  depend  on  his  will  and  pleasure.  Surely,  God,  who 
created  the  heavens  and  the  earth,  and  the  fulness  thereof, 
so  that  all  were  pronounced  very  good,  must  have  had  a 
definite  plan  of  operation.  If  not,  how  could  he  make  all 
things  for  himself  ?  How  could  he  secure  to  himself  the 
highest  possible  glory  ?  How  could  he  declare,  with  the 
least  appearance  of  truth,  "  My  counsel  shall  stand,  and 
I  will  do  all  my  pleasure."  That  the  decrees  of  God  ex- 
tend to  all  events,  is  evident  from  the  universality  of  his 
providence.  If  the  works  of  divine  providence,  or  the 
works  of  creation,  or  any  other  works,  extend  beyond  the 
divine  decrees ;  then  these  extra  works  are  altogether 
undesigned,  uncontrolled,  and  useless.  Indeed  volun- 
tary actions  are  impossible,  if  they  are  supposed  to  be 
destitute  of  a  purpose  or  decree.  What  is  there,  in  the 
nature  of  things,  which  can  prompt  the  divine  Being  to 
action,  beyond  the  extent  of  his  purpose  or  decree  ? 
Certainly  nothing. 

Corresponding  with  the  view  which  we  have  taken  of 
the  decrees  of  God,  we  have  a  very  lucid  and  scriptural 
definition  in  the  shorter  catechism.    "  The  decrees  of 


THE    DECREES    OF    GOD.  6<S 

God  are  his  eternal  purpose,  according  to  the  counsel  of 
his  own  will,  wherehj  for  his  own  glory,  he  hath  fore- 
ordained whatsoever  comes  to  pass."  Decree^  foreor- 
dination^  and  eternal  purpose  are  synonymous  terms. 
Another  term,  synonymous  with  these,  is  predestination. 
"  Being  predestinated,  accordino;  to  the  purpose  of  him 
who  worketh  all  things  after  the  counsel  of  his  own  will." 
*•  Having  predestinated  us  to  tl.e  adoption  (►f  children, 
by  Jesus  Christ,  to  himself,  according  to  the  good  pleas- 
ure of  his  will."  "  Whom  he  did  foreknow,  them  he  also 
did  predestinate  to  be  conformed  to  the  image  of  his  Son." 
Eternal  purpose,  counsel,  or  decree,  is  always  represent- 
ed as  preceding  the  works  of  God.  For  instance,  the 
great  work  of  creation,  by  which  is  displayed  the  mani- 
fold  wisdom  of  God,  is  said,  by  the  Apostle,  to  be  "  Ac- 
cording to  the  eternal  purpose,  which  he  purposed  in 
Christ  Jesus  our  Lord."  Also  the  greater  works  of  re- 
generation and  conversion  to  God,  are  said  to  be  divine 
operations,  according  to  the  foreordi nation  of  God.  "  For 
we  are  his  workmanship,  created  in  Christ  Jesus  unto 
good  works,  which  God  hath  before  ordained,  that  we 
should  walk  in  them."  Foreordination  and  decree  are 
not  only  the  same  thing;  but  they  are  a  thing  which  in- 
variably precedes  the  great  work  of  divine  grace,  in  the 
regeneration  and  conversion  of  sinners;  and  all  other 
divitie  works  of  every  name  and  nature  whatsoever. 

The  doctrine  of  God's  decrees,  which  is  now  under 
consideration,  is  still  further  evident  from  his  absolute 
foreknowledge  of  all  things.  "  Known  unto  God  are  all 
his  works  from  the  beginning  of  the  world  ;"  or  from  eter- 
nity. But  the  foreknowledge  of  God,  depends  on  the 
fix«d  certainty  of  the  things  foreknown.  It  is  impossible 
that  any  future  event  should  be  known,  unless  it  be  un- 
alterably fixed,  and  rendered  certain  of  an  existence. 
But  how  can  any  event,  which  is  yet  future,  be  rendered 
certain,  by  any  means  short  of  the  purpose  and  will  of 
God  ?  Without  these,  nothing  can  be  established  ;  and 
without  being  established,  nothing  can  be  known.  Thus 
the  foreknowledge  of  God  depends  entirely  on  his  decrees. 
In  the  order  of  nature,  therefore,  his  decree  must  be  an- 


70  THE    DECREES    OF    GOD. 

tecedent  to  his  foreknowledge,  and  must  be  the  only 
ground  of  it.  God  is  the  cause,  the  designing  and  effi- 
cient cause  of  all  the  objects  and  events  which  he  fore- 
knows. Tlie  order  of  expression  in  the  scriptures, 
sometimes  implies,  that  the  decree  of  God  precedes  his 
foreknowledge.  Particularly,  in  what  is  said  concerning 
the  delivering  of  Christ  to  be  crucified.  "  Him  being 
delivered,  by  the  determinate  counsel,  and  foreknowledge 
of  God,  ye  have  taken,  and  by  wicked  hands,  have  cru- 
cified and  slain."  To  show,  that  there  is  strictly  speak- 
ing no  succession,  no  fore  nor  after,  in  the  divine  mind  ; 
the  decree  and  foreknowledge  of  God  are  expressed  as 
being  equally  eternal.  For  instance,  it  is  said,  "  Whom 
he  did  foreknow,  them  he  also  did  predestinate  to  be  con- 
formed to  the  image  of  his  Son."  The  decrees  of  God 
evidently  extend  to  all  events ;  because  such  is  the  extent 
of  his  knowledge.  Omniscience  evidently  rests  on  the 
divine  decrees.  Eternal  foreknowledge,  which  most 
people  allow  and  admit  to  be  an  essential  attribute  of 
God  ;  presupposes  an  eternal  decree.  So  that  if  one  is 
denied,  the  other  must  be  denied.  In  scripture  it  is 
affirmed,  that  "  All  things  are  naked  and  open  unto  the 
eyes  of  him,  with  whom  we  have  to  do."  Of  course,  all 
things  are  unalterably  fixed  in  the  divine  mind.  For  if 
this  were  not  the  case,  nothing  that  is  future  could  be 
known,  even  by  the  Deity  himself.  For  nothing  but 
certainties  and  realities  can  possibly  be  the  objects  of 
knowledge. 

Still  further  to  confirm  the  doctrine  of  God's  decrees, 
let  it  be  carefully  observed,  that  all  those  views  and  mo- 
tives which  have  operated  in  the  divine  mind  to  produce 
any  purposes  or  decrees,  are  eternally  and  immutably  the 
same.  But  if  the  motives  are  the  same,  even  from  eterni- 
ty, why  not  the  decrees.^  Can  it  be  supposed,  that  the 
clivine  Being  foresaw  from  eternity,  that  a  certain,  defin- 
ite system  of  events  would  make  the  richest  display  of 
his  own  glory,  and  in  the  highest  possible  degree,  promote 
the  general  good  ;  and  yet,  that  he  neglected  to  ratify  and 
establish  that  system,  by  his  decree.^  If  so,  where  is  the 
evidence  of  his  goodness  ?  If  all  the  benevolent  motives 


THE    DECREES    OF    GOD.  71 

of  God's  decrees  existed  in  eternity,  as  well  as  in  time; 
how  could  he  be  disposed  to  suspend  his  decrees,  any 
more  in  eternity  than  in  time  ?  Most  certainly,  all  the 
events  of  the  universe  are  embraced  in  the  divine  decrees, 
which  are  eternally  and  immutably  the  same. 

We  observe  further :  that  the  decrees  of  God  are  stri- 
kingly evident  from  the  prophecies  contained  in  scrip- 
tures. When  David  was  about  to  utter  a  glorious  propn- 
ecy,  he  said,  "  I  will  declare  the  decree."  In  uttering 
prophecy,  God  is  said  to  "  declare  the  end  from  the  be- 
ginning, and  from  ancient  times  the  things  which  are  not 
yet  done."  And  this  declaration,  in  a  most  striking  man- 
ner, expresses  the  divine  decrees,  "  Saying,  My  counsel 
shall  stand,  and  I  will  do  all  my  pleasure.^^  This  clearly 
implies,  that  the  declarations  of  prophecy  are  only  the 
previous  revelation  of  the  counsel  and  pleasure  of  God. 
Prophecy  is  only  the  expression  of  foreknov/ledge.  And 
as  foreknowledge  depends  on  a  previous  decree,  by 
which  things  foreknown  are  made  certain ;  the  same  is 
true  respecting  prophecy.  It  is  the  revelation  of  things 
previously  and  eternally  established.  It  is  remarkable, 
respecting  the  prophecies  of  scripture,  that  they  relate 
many  things,  which,  inhuman  view,  are  very  improb- 
able, and  seemingly  impossible;  and  many  things  which 
depend  on  tlie  free  agency  of  men  to  accomplish.  What 
security  can  there  be  for  the  accomplishment  of  the  proph- 
ecies, except  a  divine  decree  ?  If  God  has  determined  all 
events,  by  an  immutable  decree,  then  the  prophecies  are 
perfectly  easy:  but  if  only  one  future  event  be  left  un- 
determined, it  cannot  be  foretold. 

Again ;  If  the  counsel  and  purpose  of  God  extend  to 
events,  which  are  brought  about  by  human  wickedness; 
then  we  may  conclude  with  certainty,  that  they  extend 
to  ail  other  events.  But  we  find  in  the  scriptures  many 
instances  of  great  wickedness,  in  which  the  counsel  and 
purpose  of  God  are  expressly  acknowledged.  When 
the  Jewish  counsel  released  Peter  and  John  from  con- 
finement, and  from  persecution,  on  account  of  their 
preaching  and  miracles ;  "  They  being  let  go  went  to 
their  own  company,  and  reported  all   that  the   chief 


73,  THE    I>FXREE3    OF    CrOD. 

priests  and  elders  had  said  unto  them.  And  when  thev 
heard  that^  they  lift  up  tlieir  voice  to  God  with  one  ac- 
cord." They  united  in  joyful  and  solemn  prayer;  the 
substance  of  which  is  worthy  of  careful  attention,  in 
reference  to  the  great  doctrine  of  God's  eternal  counsel 
or  decrees.  And  they  said,  "  Lord,  thou  art  God,  which 
hast  made  heaven  and  earth  and  the  sea ;  and  all  that  in 
them  is ;  who,  by  the  mouth  of  thy  servant  David  has 
said,  Why  did  the  heathen  rage,  and  the  people  imagine 
vain  things  ?  The  kings  of  tlie  earth  stood  up,  and  the 
rulers  were  gathered  together  against  the  Lord,  and 
against  his  Christ.  For  of  a  truth,  against  thy  holy  Child 
.Tesus,  whom  thou  hast  anointed,  both  Herod,  and  Pon- 
tius Pihite,  with  the  gentiles  and  people  of  Israel  were 
gathered  together,  for  to  do  whatsoever  thy  hand  and 
thy  counsel  determined  before  to  be  done."  If  the  hand 
and  counsel  of  God  foredetermined  the  whole  that  was 
done,  by  the  awful  combination  of  Jews  and  gentiles 
against  the  Lord  Jesus  Christ  (and  this  was  certainly  the 
case ;  for  we  read  in  plain  terms,  that  he  was  delivered 
by  the  determinate  counsel,  and  foreknowledge  of  God,) 
then  we  may  safely  conclude,  that  all  things  are  fore- 
determined.  That  same  eternal  and  unchangeable  coun- 
sel of  God,  by  which  Joseph  was  sold  into  Egypt ;  by 
which  Pharaoh's  heart  was  hardened,  and  the  hearts  of 
the  Egyptians  5  by  which  the  heart  of  Sihon,  king  of 
Heshbon,  was  hardened,  and  his  spirit  was  made  obsti- 
nate ;  by  which  Shimei  cursed  David  ;  by  which  the 
heathen  nations  were  often  sent  against  the  people  of 
Israel  to  chastise  them  for  their  idolatry,  particularly  in 
the  instance  of  the  Babylonish  captivity ;  and  by  which 
our  Lord  was  crucified ;  extends  to  all  creatures  and 
things.  From  these  striking  instances,  in  which  human 
wickedness  is  manifested,  we  are,  as  it  were,  impelled 
to  the  conclusion,  that,  the  eternal  counsel  of  God  ex- 
tends to  all  things,  ordering  and  directing  them  for  the 
richest  display  of  his  own  glory ;  and  for  the  greatest 
good  of  the  intelligent  system.  If  some,  and  not  all 
things,  were  established  by  the  divine  purpose,  or  decree, 
what  an  awful  interference  would  exist  between  things 


THE    DECREES    OF    GOD.  iO 

decreed,  and  things  not  decreed  !  The  universe  would 
be  void  of  harmony,  and  present  a  scene  of  dire  confu- 
sion. All  things  decreed  would  be  frustrated ;  nothing 
could  ever  come  to  a  happy  termination.  In  this  view, 
how  infinitely  important,  for  the  honor  of  God,  and  for 
the  consolation  of  all  holy  and  intelligent  creatures,  is 
the  doctrine  of  divine  decrees !  The  decrees  of  God  are 
evidently  a  necessary  fountain  and  source  of  all  rational 
enjoyment,  of  all  rational  hope,  and  expectation  of  final 
good. 

Finally ;  It  is  evident  from  reason,  that  God  cannot  be 
indifferent,  respecting  any  event  of  creation  or  provi- 
dence. If  his  providence  extends  to  all  his  creatures, 
and  all  their  actions  ;  then  certainly  his  decrees  are  of 
equal  extent.  For,  in  all  instances,  and  in  all  respects, 
his  works  of  providence  are  the  execution  of  his  decrees. 
"God  executeth  his  decrees,"  say  the  assembly  of  di- 
vines, "  in  his  works  of  creation  and  providence."  And 
the  very  idea  of  his  having  a  preference  or  choice  respect- 
ing any  system  of  events,  amounts  to  a  firm  decree.  To 
bring  the  world  into  existence,  nothing  more  was  neces- 
sary, than  an  expression  of  the  divine  will.  "  He  spake, 
and  it  was  done,  he  commanded,  and  it  stood  fast."  He 
preferred  the  existence  to  the  non-existence  of  the  world; 
and  it  existed,  in  consequence  of  his  decree.  If  it  be 
admitted,  that  God  is  riot  indifferent  to  any  event,  how* 
ever  small  and  minute,  even  to  the  falling  of  a  sparrow  ; 
the  consequence  is  clear,  that  all  events  whatever  are 
ordered  and  established  by  his  eternal  purpose  or  decree. 


REMARKS. 

1.  All  the  purposes  or  decrees  of  God  are  the  fruit  of 
infinite  wisdom,  goodness,  and  benevolence.  Some  are 
alarmed  at  the  doctrine  of  divine  decrees,  from  an  appre- 
hension, that  it  represents  the  Most  High  as  an  arbitrary 
sovereign,  and  a  despotic  being,  regardless  of  reason  or 
propriety.  But  far  be  it  from  the  Holy  One  of  Israel  to 
decree  unrighteous  decrees,  or  to  be  regardless  of  red- 
8 


74  TiiE    Di-CREES    OF    tiOl). 

son  and  benevolence,  in  forming  his  eternal  counseiR^ 
The  holiness  of  God,  in  which  are  included  all  his  moral 
perfections,  has  been  already  proved  from  scripture  and 
reason.  In  the  exercise  of  perfect  holiness,  therefore, 
he  forms  all  his  purposes.  All  are  formed  with  an  unde- 
viating  regard  to  the  greatest  possible  good.  Every  man 
who  has  a  candid  mind,  and  who  is  given  to  sober  reflec- 
tion, must  be  sensible,  that  among  all  possible  systems 
of  events,  there  must  be  one,  that  has  an  infinite  prefer- 
ence to  all  others;  and,  that  the  omniscient  Jehovah, 
who  comprehends,  from  eternity,  all  these  systems, 
doubtless  discovers  that  which,  all  things  considered,  is 
infinitely  best.  And  since  he  is  the  Judge  of  all  the 
earth,  it  is  certain  that  he  does,  and  always  will  do  right. 
This  best  of  all  systems,  therefore,  is  established  by  the 
divine  decree. 

All  the  purposes  of  God  are  equally  the  result  of  infi- 
nite wisdom,  goodness  and  mercy.  We  have  therefore 
an  ample  and  joyful  assurance,  that  these  purposes  can 
never  be  altered  for  the  better.  This  consideration 
should  fully  satisfy  every  mind  with  respect  to  the  truth 
of  the  doctrine,  and  the  importance  of  its  being  taught 
and  inculcated.  If  the  decrees  of  God  are  essential  to 
his  own  glory,  and  to  secure  the  greatest  sum  of  good 
and  happiness  in  the  universe ;  then  certainly,  every 
bene'^olent  heart  must  be  satisfied ;  and  must  greatly 
rejoice,  though  the  subject  may  be  involved  in  a  degree 
of  mystery. 

2.  Another  thing  to  be  considered,  in  relation  to  the 
doctrine  of  the  divine  decrees  is,  that  the  means  by 
which  all  events  are  accomplished,  are  as  much  the  sub- 
ject of  God's  eternal  purpose  or  decree,  as  the  events 
themselves.  An  objection,  urged  by  some  against  this 
glorious  doctrine  is,  that  it  renders  the  means  of  grace 
and  salvation,  and  the  means  of  every  other  good  end 
whatever,  both  needless  and  useless.  If  men  are  pre- 
destinated to  salvation,  say  some,  they  will  be  saved, 
and  if  to  damnation,  they  will  be  damned,  let  them  do 
what  they  may.  And  the  same  objection  is  urged,  or 
might,  with  equal  propriety,  be  urged  in  every  other 


Till:    DECREES    OF    GOD.  7b 

case,  iiit  is  the  decree  of  God,  that  we  shall  live,  we 
shall  live  ;  and  if,  that  we  shall  die,  do  what  we  will,  we 
shall  die.  If  it  be  the  decree  of  God  that  we  shall  he 
rich  or  poor,  healthy  or  sickly,  such  we  shall  be,  at  all 
events.  This  is  a  rash  and  groundless  inference  from 
the  doctrine  of  divine  decrees.  It  is  contrary  to  scrip- 
ture, reason  and  experience.  The  scriptures  require 
true  faith  in  the  Lord  Jesus  Christ  as  the  condition  of 
salvation.  If  men  believe  not,  they  must  be  damned. 
Faith  is  a  practical  duty  ;  and  is  the  means  of  salvation. 
And  the  scriptures  carry  the  idea  of  means  still  further. 
They  affirm,  that  faith  itself,  cometh  by  heaving ;  and 
hearing  by  the  word  of  God.  Reason  and  observation 
teach  us,  that  salvation,  and  all  other  things,  take  place 
in  a  regular  course  of  means  and  ends.  So  long  as  the 
means  of  good  are  neglected,  the  good  is  never  to  be 
obtained.  When  Paul,  and  a  multitude  with  him  were 
in  great  danger  of  perishing  in  a  ship  wreck,  a  divine 
decree  was  revealed  for  their  consolation,  that  all  should 
be  delivered  from  the  danger  of  the  seas.  After  this,  the 
danger  increased,  so  that  the  sailors  were  about  to  make 
their  escape  by  the  boat.  At  this  Paul  was  alarmed, 
notwithstanding  the  decree ;  and  declared,  that  except 
these,  who  alone  could  manage  the  vessel,  should  abide 
in  the  ship,  they  could  not  be  saved.  Thus  it  is  plain, 
that  means  are  as  absolutely  necessary  to  accomplish  the 
decrees  of  God;  as  the  decrees  are  to  the  successor 
means.  Those  therefore,  who  cavil  with  the  doctrine  of 
the  divine  decrees,  on  this  ground,  "  speak  evil  of  the 
things  which  they  understand  not." 

3.  Since  the  decrees  of  God  extend  to  all  events,  and 
at  the  same  time,  human  purposes  and  agency  operate, 
in  innumerable  instances,  and  to  accomplish  innumera- 
ble purposes;  we  clearly  infer,  that  divine  and  human 
agency  are  exerted  in  producing  the  self-same  events. 
Clearly  to  this  point  are  the  words  of  the  Apostle, 
"  Work  out  your  own  salvation  with  fear  and  trembling, 
for  it  is  God  who  worketh  in  you,  both  to  will  and  to  do, 
of  his  good  pleasure."    So  far  as  the  people  of  God  have 


V6  THE    DECREES    OP    SOD. 

any  right  purposes,  or  exercises  of  heart,  these  purposes 
and  exercises  are  as  entirely  their  own,  as  if  thej  were 
originated  in  themselves,  without  any  divine  decree,  or 
any  other  extraneous  cause  whatever.  At  the  same 
time,  it  is  plain,  that  every  right  exercise  is  wrought  in 
them,  according  to  the  eternal  purpose,  and  good  pleas- 
ure of  God.  The  same  idea  is  expressed  in  the  prophecy 
of  Ezekiel.  In  the  first  place,  sinners  are  exhorted  even 
to  make  themselves  a  new  heart,  and  a  new  spirit,  and  to 
turn  themselves  from  all  their  transgressions.  In  the 
next  place,  the  Lord  says,  "  A  new  heart  also  will  I 
give  you,  and  a  new  spirit  will  I  put  within  you,  and  I 
will  cause  you  to  walk  in  my  statutes,  and  ye  shall  keep 
my  judgments,  and  do  them."  Here  it  is  evident,  that 
both  divine  and  human  agency  are  employed  in  the  pro- 
duction of  the  new  heart.  David  in  prayer  expressed 
the  same  idea.  "  Create  in  me  a  clean  heart,  0  God, 
and  renew  in  me  a  right  spirit."  God  is  the  sole  cause 
of  lioly  exercises  in  the  hearts  of  sinful  men ;  but  sinners 
are.  at  the  same  time,  required  to  be  holy  in  heart  and 
life:  and  whenever  holiness  takes  place  in  their  hearts, 
it  consists  in  their  own  voluntary  agency,  and  not  in  the 
agency  of  God.  The  agency  of  God  as  the  cause  of 
human  agency,  in  this  case,  alters  not  the  nature  of 
luiman  agency,  in  any  measure,  nor  in  any  sense  what- 
ever. Both  God  and  man  act  freely,  of  choice,  and  not 
of  constraint  or  compulsion. 

4.  From  a  consideration  of  the  great  and  solemn  doc- 
trine of  divine  decrees,  we  learn,  that  by  them,  every 
good  is  secured  ;  and  every  evil,  which  is  not  essential-, 
in  the  plan  of  infinite  wisdom  and  goodness,  to  bring 
about  the  greatest  general  good,  is  prevented.  What  a 
glorious  doctrine  is  this !  How  happily  calculated  to 
give  us  the  most  sublime  and  exalted  views  of  the  infinite 
Jehovah !  Calculated  to  abase  all  human  pride,  and  vain 
glorying!  Calculated  to  inspire  us  with  a  reverential 
awe  and  fear  of  the  Lord,  and  to  excite  in  our  minds  au 
unlimited  confidence  in  him  !  Nothing  is  better  calcu- 
lated to  excite  religious  devotion.    To  those  who  cordi- 


fHfi  OilJGINALCMAXlAC'rfcil    AxND  StATE  Oi'  MAN.  7T 

ally  embrace  this  doctrine,  the  infinite  God  appears  to 
be  worthy  of  praise  and  adoration  ;  and  to  him  be  ren- 
dered dominion  and  glory,  forever  and  ever.     Amen. 


ESSAY  IX. 

The  original  Character^  and  State  of  Man, 

Having  proved  the  being  and  perfections  of  God, 
and  considered  his  wonderful  worki.Jogether  with  his 
holy  and  wise  sovereignty,  and  his  eternal  purposes  or 
decrees  5  we  may,  in  the  next  place,  take  into  view  the 
original  character  and  state  of  mankind. 

When  the  Almighty  God,  by  the  word  of  his  power, 
had  created  the  heavens  and'  the  earth,  and  all  their 
hosts,  in  the  space  of  six  days ;  it  was  reserved  as  the 
concluding  part,  and,  as  it  were,  the  finishing  stroke,  of 
this  magnificent  work,  to  create  mankind.  Man  was 
made  rational  and  immortal.  God  breathed  into  hiui 
the  breath  of  life,  and  he  became  a  living  souj.  Man 
also  sustained  a  dignified  rank  ;  he  was  made  but  a  little 
lower  than  the  angels,  crowned  with  glory  and  honor. 
Possessed  of  reason  and  understanding,  man  was  well 
qualified  for  the  elevated  station  allotted  him  in  this 
lower  world.  Accordingly,  "  God  gave  him  dominion 
over  the  fish  of  the  sea,  and  over  the  fowls  of  the  air, 
and  over  every  living  thing  that  moveth  upon  the  earth." 
And  in  the  conclusion  of  the  narrative,  it  is  said,  "  God 
saw  every  thing  that  he  had  made,  and  behold  it  was 
very  good." 

From  this  concise  history  of  the  creation  of  man,  it  is 
very  natural  and  reasonable  to  understand,  that  he  was 
made  perfectly  holy.  Like  every  thing  else  in  its  kind, 
man  also  in  his  kind,  was  pronounced  very  ^ooc?.  He 
was  doubtless  created  a  moral  agent;  for  this  was  essen- 
tial to  distinguish  him  from  the  brutal  creation.  And  if- 
*8 


as  a  moral  agent,  he  was,  by  his  Creator,  pronounced  very 
^ood  ;  what  could  it  imply,  short  of  his  being  perfectly 
free  from  sin  ?  Being  a  moral  agent,  he  was  capable  of 
being  holy  or  sinful,  even  in  his  very  nature,  and  in  the 
disposition  of  his  heart.  And  as  his  moral  nature  and 
faculties  constituted  infinitely  the  most  noble  part  of  his 
existence;  it  is  evident,  that  his  goodness,  which  was 
pronounced  by  his  Creator,  consisted  chiefly  in  right- 
eousness and  true  holiness. 

But,  to  establish  this  point,  we  are  not  straitened  for 
evidence.  The  testimony  of  the  wise  man  is, "  God  made 
man  upright;  but  he  hath  sought  out  many  inventions." 
By  these  many  inventions  is  doubtless  meant  wicked 
devices.  For  these  are  stated  as  a  contrast  to  that 
uprightness,  in  which  his  original  character  consisted. 
Consequently,  his  original  character  was  holy.  In  the 
scriptures,  uprightness  is  a  term  expressive  of  the  moral 
character,  and  of  that  only.  It  is  always  expressive  of 
holiness.  "  Mark  the  perfect  man,  and  behold  the  up- 
right, for  the  end  of  that  man  is  peace."  The  Lord  is 
said  to  be  upright,  and  "  t!ic  prayer  of  the  upright  is  his 
delight." 

Again  ;  If  man  was  created  with  a  sinful,  or  even  a 
mixed  character  ;  how  are  we  to  understand  the  history 
of  his  apostacy  ?  From  what  did  he  apostatize  }  Did  he 
apostatize  from  a  state  of  sinfulness,  or  of  holiness. 
Certainly  from  a  state  of  holiness.  Had  he  been  created 
with  a  mixed  character,  sucii  would  have  been  the  account 
of  him,  in  the  history  of  his  apostacy.  Had  he  been  of  a 
mixed  character,  he  must  have  been,  in  some  degree, 
unhappy  in  Paradise. 

Some  suppose,  that  if  man  was  made  holy,  his  holiness 
must  have  been  passive,  and  involuntary,  and  void  of 
moral  quality.  This  goes  on  the  supposition,  that  God 
cannot  create  a  moral  agent ;  and  of  course,  cannot  form 
the  hearts  of  mankind  and  turn  them  from  sin  to  holiness 
after  they  are  created.  But  is  not  the  king's  heart  in  the 
hand  of  the  Lord  }  and  does  he  not,  as  the  rivers  of  water, 
turn  it  whithersoever  he  will?  However  philosophical 
men  may  appear,  in  denying  the  power  of  God  to  create 


A^•l^    STA'IK    OF    MA^.  79 

moral  agcnls,  yet  they  are  directly  opposed  to  divine 
testimony.  For  when  all  things  were  prepared  for  the 
creation  of  man,  who  was  to  be,  in  his  creation,  infinitely 
more  noble  than  any  of  the  creatures  he  had  made.  The 
Lord  said,  "  Let  us  make  man  in  our  image,  and  after 
our  likeness.  So  God  created  man  in  his  own  image,  in 
the  image  of  God  created  he  him."  Although  the  image 
of  God  may  sometimes  imply  the  rational  faculties  of  the 
man  ;  yet  not  excluding  the  more  noble  faculties.  Nor 
could  it  be  said,  with  the  least  propriety,  that  man  was 
made  in  the  image  of  God,  and  hereby  greatly  dignified  ; 
unless  he  was  made  holy  as  God  was  holy.  In  this  sense, 
Paul  understood  the  image  of  God,  as  we  learn  from  his 
exhortation ;  "  And  be  renewed  in  the  spirit  of  your 
mind  ;  and  put  on  the  new  man,  which  after  God,"  that 
is,,  after  the  likeness  or  image  of  God,  "is  created  in 
righteousness  and  true  holiness."  Another  passage,  of 
the  same  import  is  this,  "  We  all,  with  open  face,  behold- 
ing as  in  a  glass,  the  glory  of  the  Lord,  are  changed  into 
the  same  image,  from  glory  to  glory,  even  as  by  the  spir- 
it of  God."  The  holiness  of  the  Lord  is  that  in  which 
his  transcendent  glory  chiefly  consists.  To  be  changed 
into  the  same  image,  therefore,  is  to  be  made  holy  as  he 
is  holy. 

From  this  illustration  of  the  image  of  God,  which  is, 
in  a  measure,  restored  to  man  in  regeneration,  it  is  evi- 
dent, that  the  image  of  God,  in  his  creation,  consisted  in 
righteousness  and  true  holiness.  When  God  created 
rational  and  moral  beings,  such  as  angels  and  men,  he 
formed  their  moral  character — as  the  Psalmist  says,"  He 
fashioned  their  hearts  alike ;"  that  is,  equally,  or  one  as 
well  as  another.  God  is  the  Father  of  our  spirits,  as  well 
as  the  former  of  our  bodies.  All  that  appertained  to 
man,  in  the  day  of  his  creation,  as  to  faculties  or  charac- 
ter, was  the  eifect  of  creative  power  and  goodness.  God 
manifested  his  complacency  in  mankind  as  soon  as  they 
were  created  ;  and  furnished  them  with  a  Paradise,  full 
of  delights.  He  treated  them  as  his  friends,  and  the  ob- 
jects of  his  parental  care  and  affection.  He  abounded  in 
expressions  of  his  love,  which  would  have  been  utterly 


Se  THE    ORIGINAL    CHARACTER 

inconsistent,  had  they  not  been  in  a  state  of  perfect  holi- 
ness. In  the  plain  and  obvious  sense  of  the  words,  there- 
fore, "  God  made  man  upright." 

As  to  the  state  of  mankind,  in  which  they  were  created ; 
it  was  a  state  of  felicity.  It  was  a  state  of  mind  perfect- 
ly free  from  all  selfish  and  corrupt  affections,  perfectly 
free  from  envy,  malice,  or  ill  will  ;  perfectly  joyful  in 
God,  and  submissive  to  his  will  ;  perfectly  free  from 
shame,  remorse  or  regret  ;  full  of  joy  in  God,  and  in  his 
holy  and  wise  government.  The  bodily  state,  in  which 
man  was  created,  was  as  happy  as  a  bodily  existence  is 
capable  of  being  made.  Of  all  possible  worldly  delights, 
the  first  parents  of  our  race  had  a  fulness.  These  were 
received  with  great  thankfulness  of  heart,  though  they 
constituted  but  a  small  part  of  human  felicity.  The 
highest  felicity  of  man,  in  his  original  state,  was  of  a 
heavenly  nature ;  but  probably  fell  short  of  the  happiness 
of  heaven  in  its  degree.  Man  was  made  a  little  lower 
than  the  angels,  and  capable  of  a  less  degree  of  felicity. 
In  their  original  state,  mankind  experienced  no  tokens  of 
divine  displeasure  ;  but  the  highest  tokens  of  divine  ap- 
probation. Man  was,  indeed,  destined  to  moderate  and 
pleasing  labor  ;  but  to  suffer  no  inclement  seasons,  no 
painful  embarrassments  ;  no  ill  success,  in  all  their  la- 
bors for  a  subsistence.  Adam  and  Eve  performed  their 
pleasant  labor  in  the  garden  of  Eden,  to  keep  it  and  to 
dress  it.  Their  labor  might  be  attended  with  a  degree 
of  weariness  ;  and  probably  with  a  degree,  suited  exactly 
to  sweeten  the  hours  of  rest. 

Though  mankind  might  not,  in  their  original  state,  have 
been  made  altogether  invulnerable  ;  yet  they  might,  and 
probably  did,  in  a  remarkable  degree,  enjoy  divine  pro- 
tection. So  that,  in  fact,  they  suffered  no  real  evils,  in 
consequence  of  their  partaking  of  flesh  and  blood.  The 
world,  in  its  original  state,  was  exactly  fitted  for  the  ac- 
commodation of  man,  and  of  all  the  living  creatures,  which 
were  subject  to  his  dominion.  All  yielded  a  willing  and 
peaceful  subjection  ;  and  all  were  at  peace  among  them- 
selves. ^The  earth  was  made  perfectl}'  convenient  and 
fruitful,  perfectly  healthful  and  pleasant  5  and  since  man 


AND    STATE    OF    MAN.  81 

was  SO  exalteil  and  dignified,  in  this  lower  world ;  we 
may  conclude,  that,  in  his  state  of  innocence,  he  had 
verV  little,  if  any  occasion  for  an  unpleasant  sensation 
of  body  or  mind. 

Another  thing  which  rendered  the  state  of  man,  before 
the  fall,  peculiarly  happy  was,  the  anticipation  of  a  more 
happy  and  glorious  immortality.  This  world,  beautiful 
and  happy  as  it  was,  in  its  primeval  state  ;  was  not  form- 
ed for  the  final  and  everlasting  residence  of  mankind. 
Our  first  parents  were  doubtless  taught  to  look  forward, 
and  hope  for  a  more  exalted  state  of  existence,  among  the 
holy  angels,  and  the  glorious  Cherubim  and  Seraphim  in 
heaven.  They  were  taught  to  consider  this  world  as  a 
state  of  probation  for  one  inconceivably  more  glorious  and 
happy.  Had  they  fulfilled  the  duties  of  their  probation- 
ary state,*  their  exit  from  this  bodily  state  of  existence 
would  have  been  like  that  of  Enoch  and  Elijah.  Proba- 
bly they  anticipated  this  glorious  result  of  their  proba- 
tion, with  but  little  apprehension  of  the  danger  of  apos- 
tacy.  And  their  holy  souls  were  feasted,  jfrom  day  to 
day,  with  the  prospect  of  heavenly  felicity.  This  must 
have  added  exceedingly  to  the  happiness  of  their  original 
state  of  existence. 

,  Thus  we  find,  that  the  original  character  and  state  of 
mankind,  were  indeed,  very  good.  Their  moral  char- 
acter was  sinless,  and  their  probationary  state  was  happy. 
They  enjoyed,  in  addition  to  every  worldly  good,  the 
light  of  God's  countenance,  and  his  love  shed  abroad  in 
their  hearts.  And,  in  a  review  of  the  holy  and  happy 
state  of  our  first  parents,  we  are  led  to  notice  the  great 
goodness  and  benignity  of  our  Heavenly  Father,  in  pro- 
viding so  richly  for  the  welfare  of  the  great  family  of 
mankind.  Had  they  only  been  faithful  and  persevering 
in  obedience  to  God,  how  happy  would  they  have  been, 
in  their  successive  generations!  There  would  have  been 
no  death,  nor  sorrow,  nor  crying;  no  pestilence  that 
walketh  in  darkness,  and  no  destruction  that  wasteth  at 
noon  day.  This  world  would  have  been  a  state  of  per- 
fect peace  and  plenty  ;  and  the  earth  would  have  been 
full  of  the  goodness  of  God. 


SS  THE    MORAl^   LAW 

In  a  further  review  of  this  subject,  we  learn,  that  holi- 
ness is  essential  to  happiness.  It  was  so  before  the  fall 
of  man  ;  and  it  is  so  still.  Do  we  begin  to  look  for  the 
happiness  of  the  millenial  state  ?  then  to  hasten  it  on, 
we  must  cultivate  holiness.  By  holiness,  we  may  antici- 
pate much  of  the  blessedness  of  that  day  ;  as  Abraham 
did  of  the  day  of  Christ's  incarnation.  "  Your  father 
Abraham  rejoiced  to  see  my  day  ;  and  he  saw  it,  and  was 
dad." 


ESSAY  X. 

The  Moral  Law^  or  Covenant  of  Works. 

In  attending  to  the  original  character  and  state  of 
mankind,  we  readily  discover,  that  they  were  made 
proper  subjects  of  moral  law  and  government.  To  ex- 
plain the  moral  law  of  God,  which  is  called  the  covenant 
of  works^  will  be  the  object  of  the  following  essay. 

The  holy  law  of  God,  which  is  the  only  rule  of  right- 
eousness, equally  binding  on  all  rational  creatures, 
requires  the  exercise  of  perfectly  holy  love,  or  good  will 
towards  all  beings  capable  of  happiness  or  misery.  In 
conformity  to  this  great  standard  of  righteousness,  we 
find  the  law  which  God  had  enjoined  on  mankind,  and 
which  Christ,  at  his  coming,  recognized,  and  even  mag- 
nified and  vindicated  ;  was  comprised  in  two  great  com- 
mandments, "  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  and  with  all  thy  soul,  and  with  all  thy  strength, 
and  with  all  thy  mind  ;  and  thy  neighbor  as  thyself." 
This  is  the  great  principle  of  righteousness.  This,  for 
substance,  was  doubtless  the  law  given  to  the  angels,  at 
their  creation ;  as  well  as  to  our  first  parents.  This  is 
the  law  of  nature,  obligatory  on  every  rational  being  in 
the  universe.  It  is  rendering  to  all  their  due.  Every 
beins  is  entitled  to  that   measure  of  love  and  rejgrard* 


OR    COVENANT    OF    WOIIKS.  8S 

which  is  in  exact  proportion  to  his  dignity  and  impor- 
tance in  the  scale  of  existence.  God  is  infinite  in  dignity 
and  importance,  and  is  therefore,  worthy  of  supreme  love. 
Mankind,  generally  speaking,  are  our  equals;  therefore 
to  be  loved  as  ourselves.  This  love,  which,  being  per* 
fectly  reduced  to  practice,  is  the  fulfilling  of  the  law,  is 
required  to  exist  and  to  be  cherished  in  tlie  heart :  and 
to  operate  as  an  established  moral  temper  and  disposition^ 
in  all  the  fruits  of  love  and  obedience  to  God.  All  the 
actions  and  conduct  of  rational  creatures,  are  required 
to  be  such  as  naturally  flow  from  this  holy  principle. 
Such  are  the  requirements  of  the  law  of  God. 

In  addition  to  this  general  law,  the  reasonableness  of 
which  is  plain  and  obvious  to  the  weakest  capacity  ;  God 
has  in  his  infinite  wisdom,  and  sovereign  good  pleasure, 
delivered  to  mankind  certain  particular  statutes,  require- 
ments, and  prohibitions,  which  belong  not  to  the  law  of 
nature,  strictly  speaking ;  and  are  obligatory,  only  on 
the  ground  of  his  positive  institution,  and  require- 
ment. Of  such  a  nature  was  the  prohibition  of  the  tree 
of  knowledge  of  good  and  evil,  in  the  garden  of  Eden. 
The  fruit  in  its  nature,  was  harmless.  It  was  apparent- 
ly, perhaps  really,  the  most  precious  of  all  the  trees  in 
Faradise.  But,  for  infinitely  wise  and  important  reasons, 
it  was  forbidden.  But  this  prohibition,  when  it  was 
made  known  to  Adam  and  Eve,  became,  to  them,  an 
important  part  of  the  moral  law  of  God.  Of  this  kind 
were  all  the  ceremonial  and  typical  rites  and  institutions, 
delivered  by  Moses.  These  laws  were  all  of  a  moral 
nature,  and  binding  on  the  Israelites,  merely  because 
God  had  made  them  so.  In  the  eye  of  Omniscience, 
reasons  of  infinite  importance  existed,  for  the  whole 
ceremonial  and  typical  system  of  laws  and  statutes. 
Even  the  ordinances  of  Christ,  baptism  and  the  sacra- 
mental supper,  are  established,  not  by  the  light  of  nature; 
but  by  the  positive  institution  and  authority  of  Jesus 
Christ.  But  where  is  the  Christian  who  rejects  the 
ordinances  of  the  gospel,  because  they  are  not  the  laws 
of  nature  ?  All  the  positive  precepts  and  prohibitions  in 
the  scriptures,  are  by  faith  in  the  true  God  and  Saviour. 


84  THE    MORAL    LAW 

regarded  as  parts  of  the  moral  law ;  and  the  attentive 
and  candid  mind  does,  from  time  to  time,  gain  a  knowl- 
edge of  the  ends  and  designs  of  those  laws,  which  have 
once  appeared  mysterious.  Types  are  explained  by 
their  antitypes,  as  prophecies  are  by  their  accomplish- 
ment. By  the  prohibition  of  the  tree  of  knowledge 
of  good  and  evil,  our  first  parents  were  put  on  the 
most  important  and  interesting  probation,  which  can 
be  conceived.  Life  and  death  were  set  before  them, 
in  the  most  striking  manner ;  in  a  manner  calculated 
greatly  to  enhance  their  dignity  and  happiness,  if  they 
fufilled  the  condition  of  life;  and  if  they  did  not  fulfil 
the  condition  of  life,  all  good  was  forfeited  forever, 
"Dying  they  must  dieJ^^  Jf  they  refrained  from  the 
forbidden  fruit,  during  a  suitable  time  of  probation;  it 
is  supposed,  that  they  were  to  partake  of  the  tree  of  life, 
which  was  a  sacramental  tree  ;  and  was  a  token  of  eter- 
nal life.  Like  the  elect  angels,  they  were  to  be  confir- 
med in  a  state  of  perfect  holiness  and  felicity  forever. 
In  this  view,  we  may  see  the  reasonableness  of  God's 
positive  prohibition  of  the  tree  of  knowledge  of  good  and 
evil.  And  doubtless,  in  process  of  time,  we  shall  see 
the  reasonableness  of  all  God's  positive  precepts  and 
prohibitions.  Be  this  as  it  may,  we  are  bound  to  regard 
all  the  laws  of  God  as  holy.  "  I  esteem  all  thy  pre- 
cepts, concerning  all  things  to  be  right:  and  I  hate 
every  false  way." 

Having  considered  the  nature  of  the  divine  law,  which 
is  holy,  just  and  good ;  we  proceed  to  a  view  of  the 
penalty,  by  which  it  is  supported  and  vindicated.  For  a 
law  is  void  of  force  and  efficacy,  without  a  just  and 
adequate  penaltv.  In  what  then  does  the  penalty  of  the 
law  consist?  The  penalty  of  all  transgressions  of  the 
law,  was  expressed  in  the  threatning  delivered  to  our 
first  parents, "  In  the  day  thou  eatest  thereof,  thou  shalt 
surely  die."  The  words  more  strictly  rendered  are, 
«  Dying  thou  shalt  dieJ^^  These  words  evidently  express 
durable  and  perpetual  evil;  and  evil  of  the  greatest 
magnitude.  No  word  conveys  an  idea  more  terrible 
than  death.    Natural  death  is  the  greatest  punishment 


OR    COVENANl*    eF    WOIIKS.  85 

inflicted  by  human  laws.  Death,  in  the  greatest  extent 
of  its  meaning,  is  the  penalty  of  the  divine  law.  Consid- 
ering the  infinitely  evil  and  heinous  nature  of  sin  against 
God,  and  all  that  is  said  in  the  scriptures  respecting  the 
final  and  eternal  punishment  of  the  wicked ;  there  re- 
mains no  doubt,  but  that  the  threatening  of  death  to  all 
transgressors,  means  eternal  death  ;  or  the  eternal  mis- 
jery  both  of  soul  and  body  in  hell.  To  Adam  and  Eve, 
the  just  desert  of  sin  was  expressed  ;  and  when  by  their 
apostacy  they  had  exposed  themselves  to  the  awful  pen- 
alty, they  were  liable,  immediately  to  commence  an  eter- 
nal death.  Had  natural  death  been  all  that  was  implied 
in  the  threatening,  we  see  not  wherein  their  punishment 
would  have  been  greater  than  that  of  the  best  saints. 
"  If  Christ  be  in  you,"  says  the  Apostle,  "  the  body  is 
dead  because  of  sin."  But  the  penalty  of  the  law  was 
an  evil  infinitely  greater  than  the  death  of  the  body. 
It  was  what  is  termed  the  second  death  ;  which  is  allot- 
ted to  the  finally  impenitent  at  the  day  of  judgment. 
The  ground  of  reprieve,  when  man  had  sinned  against 
God,  was  the  immediate  revelation  of  divine  mercy, 
thjough  the  glorious  Mediator.  On  this  new  ground, 
this  gospel  ground,  man  commenced  a  second  state  of 
probation,  widely  different  from  that  under  the  covenant 
of  works ;  for  this  was  under  what  is  called  the  cove- 
nant of  grace. 

Still  there  is  a  diversity  of  opinion  respecting  the 
penalty  of  the  law.  By  some  it  is  thought  to  consist, 
chiefly,  if  not  wholly,  in  what  is  called  spiritual  deaths 
which  is,  strictly  speaking,  sin  itself.  It  consists,  as  they 
suppose,  in  being  dead  in  trespasses  and  sins.  On  this 
construction  of  the  death  which  was  threatened,  the  law 
would  read  thus ;  "  In  the  day  that  thou  sinnest,  thou 
shalt  become  a  sinner  altogether.  Sinning  thou  shall 
sin.  And  thou  shalt  never  cease  from  sin."  This  view 
of  the  penalty  of  the  divine  law  appears,  however,  to  be 
altogether  unsatisfactory.  If  the  punishment  of  the 
transgressor  consists  in  sin  itself,  or  in  additional  trans- 
gression ;  what  is  the  distinction  between  crime  and 
punishment  ^  what  punishment  could  it  be,  to  one  al- 
9 


86  THE    MORAL   LAW, 

ready  dead  in  trespasses  and  sins,  to  one  who  daily 
cherishes  his  carnal  mind,  which  is  enmity  against  God, 
to  one  who  rejoices  in  iniquity  5  to  have  his  sin  increa- 
<ed  ?  This  would  be,  to  a  proud  and  selfish  heart,  no 
punishment  at  all.  In  short,  this  idea  of  the  penalty  of 
the  law  utterly  confounds  and  blends  sin  and  punish- 
ment together,  making  them  one  and  the  same  thing. 

Again ;  Others  suppose,  that  the  penalty  of  the  law 
consists  altogether  in  what  is  called  eternal  death.  If 
so,  whence  come  all  other  natural  evils,  which  are 
equally  the  subject  matter  of  divine  threatenings  ;  and  as 
distinctly  so,  as  eternal  damnation  ?  God  has  always 
threatened  corrupt  and  idolatrous  nations,  and  in  many 
instances  he  has  threatened  individuals  for  their  trans- 
gressions, with  great  worldly  calamities;  and  with  un- 
timely, painful  and  disgraceful  deaths.  The  human 
race,  in  their  fallen  state,  are  plunged  in  a  deluge  of 
evils,  which  terminate  in  death.  "  The  whole  creation 
groaneth  and  travaileth  in  pain  together."  Death  is 
said  to  be  "  hy  sin^  and  death  has  passed  upon  all  men, 
for  that  all  have  sinned."  Let  it  be  admitted,  that,  to 
the  saints,  death  is  no  curse,  but  is  a  happy  release  from 
a  world  of  trouble.  But  would  it  not  be  happier  still, 
like  Enoch  and  Elijah,  and  like  the  generation  of  the 
saints  at  the  last  day,  to  be  changed  in  a  moment,  and 
to  escape  all  the  pains  of  a  lingering  dissolution  ?  On 
the  whole,  it  is  evident,  that  punishment  consists  in 
natural  evils  ;  and  that  without  sin  no  natural  evils  would 
have  taken  place,  under  the  holy  government  of  God. 
Why  may  we  not  then  consider  every  pain  and  sorrow 
as  a  threatened  consequence  of  the  fall  of  man,  and  as  a 
part  of  the  curse  of  the  divine  law  ?  Eternal  death  is 
indeed,  infinitely  the  greatest  part,  and  swallows  up  the 
whole  of  the  punishment  of  transgressors.  All  other 
evils,  are  as  light  affiictions  for  a  moment^  compared 
with  eternal  death,  which  is  the  consummation  of  the 
penalty  of  the  divine  law.*     To  me  it  appears,  that  the 

*  Do  any  query,  with  respect  to  the  view  which  is  here  given  of 
the  penalty  of  the  law,  as  implying'  natural  death,  whether  tlie  soul 


OR    COVENANT    OF    WORKS.  W 

events  of  divine  providence,  since  the  apostacy  of  man, 
explain  the  curse  of  the  law.  The  immediate  conse- 
quences of  the  fall  were,  that  our  first  parents  w^ere 
filled  with  shame  and  remorse,  tei  ror  and  amazement. 
They  sought  to  hide  themselves  from  the  presence  of  the 
Lorcl.  God  then  arraigned  them  hefore  liim,  and  de- 
nounced on  them  many  temporal  evils,  terminating  in 
natural  death.  "  Dust  thou  art,  and  unto  dust  shalt 
thou  return."  All  these  natural  evils  were  manifestly 
included  in  the  penalty  of  the  law.  Even  the  afflictions 
of  the  saints,  as  well  as  all  other  evils,  are  the  fruits  of 
the  apostacy ;  though,  like  all  other  things,  afflictions 
work  together  for  their  good.  Still  they  are  evils^  in 
themselves  considered  ;  and  like  all  other  evils,  brought 
on  moral  beings,  they  are  expressions  of  divine  displeas- 
ure.   Of  course,  they  belong  to  the  penalty  of  tlie  law. 

of  man,  only,  would  have  existed  to  endure  eternal  punishment, 
had  the  penalty  been  inflicted  ?  the  answer  is  decidedly  in  the 
negative.  As  the  souls  and  bodies  of  the  finally  impenitent  are  to 
be  destroyed  in  hell  forever,  after  tJie  resurrection  and  final  judg- 
ment ;  so  tlie  souls  and  bodies  of  Adam  and  Eve,  would  have  been 
destroyed  in  hell,  from  the  day  of  their  apostacy,  had  the  penalty 
been  niflicted. 

It  is  not  to  be  supposed,  however,  that  the  natural,  material  and 
mortal  bodies  of  fallen  man  would,  or  could  have  been  the  sub- 
jects of  eternal  punishment.  Their  mortal  part  must  have  under- 
gone a  dissolution,  and  must  have  put  on  immortality.  But, 
"  There  is  a  spiritual  body,"  which  is,  in  its  nature,  incorruptible 
and  immortal  ;  and  made  capable  of  enduring*  eternal  punishmeiU. 
To  possess  this  body,  sinners  are  all  doomed  to  die  a  natural  death. 
Such  is  the  divine  constitution,  that  altliough  a  part  of  the  saints, 
such  as  Enoch  and  Elijah,  and  the  generation  that  shall  be  alive 
and  remain  at  the  coming  of  Christ  to  judgment,  shall  be  changed 
in  a  moment,  and  never  taste  of  death  ;  yet  all  sinners  must  die 
accursed ;  and  tlieir  resun-ection  must  be  to  shame  and  everlasting 
contempt. 

Truly,  the  bodies  of  sinners,  in  a  state  of  resurrection,  will  exist 
forever  ;  and,  together  witli  their  souls,  will  suffer  the  penalty  of 
the  law,  wliich  is  called  the  second  death.  Natural  and  eternal 
death,  and  all  the  natural  evils  which  terminate  in  these,  are  sub- 
jects of  divine  threatenings,  and  are  expressions  of  divme  wrath 
and  vengeance.    All  tlierefore  belong  to  the  penalty  of  the  law. 


S8  THE    MORAL    LAW,    SiC. 

Respecting  the  moral  law,  or  covenant  of  works,  it 
may  be  added,  that  the  condition  of  eternal  life  was  a 
perfect,  sinless  obedience.  For  one  single  transgression, 
the  favor  of  God  was  forfeited  forever,  and  man  fell 
under  the  curse ;  "  Cursed  is  every  one  that  continueth 
cot  in  all  things  which  are  written  in  the  book  of  the  law 
to  do  them."  And  the  law,  both  in  its  precepts  and 
penalties,  can  never  be  relinquished,  nor  abated.  Obeij 
and  live,  disobey  and  die  ;  is  the  language  of  the  law. 
'*  The  law  of  the  Lord  is  perfect;"  and  not  one  jot  or 
tittle  shall  pass  from  it,  till  all  be  fulfilled.  The  penalty 
is  as  indispensable  as  the  precept ;  and  both  are  abso- 
lutely indispensable.  The  law  knows  no  mercy  nor 
forgiveness.  Only  the  man  that  doth  the  things  required 
by  the  law,  shall  live  by  them.  "  The  soul  that  sinneth 
it  shall  die."  This  is  the  condition  of  the  covenant  of 
works. 

In  a  review  of  what  has  been  said  on  the  moral  law  of 
God,  or  what  is  called  the  covenant  of  works,  we  learn 
how  vain  it  is  for  fallen  men,  who  are  dead  in  trespasses 
and  sins,  and  who  are  under  an  inevitable  curse,  to  hope 
for  salvation  by  their  good  works.  We  realize  from  the 
subject,  if  we  seriously  attend  to  it,  what  is  said  by  the 
Apostle  Paul,  "  As  many  as  are  of  the  works  of  the  law, 
are  under  the  curse."  As  many  as  trust  to  their  own 
righteousaess,  are  under  the  curse.  But  the  general 
character  of  mankind,  since  the  fall  is,  that  they  are  self- 
righteous,  and  seek  salvation,  if  they  seek  it  at  all,  by 
their  good  works.  Paul  was  alive  without  the  law  once. 
Once  he  expected  salvation  by  his  works.  "  But  when 
the  commandment  came,  sin  revived  and  he  died."  All, 
by  nature,  are  under  sin,  and  under  the  curse  of  God's 
law.  How  great  must  be  the  delusion  of  those,  who  rely 
on  their  works  for  salvation  !  To  them  the  commandment 
has  never  come,  sin  has  never  revived  in  their  conscien- 
ces, and  they  have  never  died.  They  are  alive  without 
the  laiv^  alive  to  sin,  alive  to  self-righteousness ;  but 
without  a  well  grounded  hope  5  and  without  God  in  the 
world.  They  are  in  the  most  delusive  road  to  eternal 
death....  AMEN, 


THE    TEMPTATION    AND    FALL    OF    MAN.  S9 

ESSAT  xr. 

The  Temptation  and  Fall  of  Man, 

From  a  view  of  the  moral  law,  or  covenant  of  works, 
under  which  man  was  placed,  by  his  all-wise  Creator ; 
we  proceed  to  a  consideration  of  his  temptation  and 
apostacy.  This,  of  all  events  which  have  come  to  the 
knowledge  of  mankind,  is  the  most  mysterious,  and  the 
most  gloomy.  In  itself  considered,  the  heart  sickens  at 
the  view  of  it.  Could  we  not  in  some  measure,  trace 
the  footsteps  of  infinite  wisdom  and  grace,  whereby  tbis 
sad  event  is  made  subservient  to  the  glory  of  God,  and 
to  the  best  interests  of  the  moral  system  ;  we  might  well 
despair  of  gaining  relief  in  our  minds,  on  the  subject  of 
man^s  apostacy.  The  mystery  is,  that  man,  so  highly 
favored  of  God,  and  made  lord  of  this  lower  world, 
should  be  so  easily  induced  to  apostatize.  He  was 
created,  as  we  have  found,  in  a  state  of  perfect  holiness. 
"  God  made  man  upright."  He  enjoyed  also,  the  high- 
est degree  of  felicity,  of  which  he  was  capable,  in  the 
present  state.  And  beyond  a  doubt,  be  anticipated  an 
eternal  state,  inconceivably  more  glorious.  As  a  test  of 
his  fidelity  to  his  God,  and  as  a  probation  for  a  state  of 
confirmed  holiness  and  happiness,  both  for  himself  and 
all  his  posterity,  he  was  required  to  suffer  but  one  small 
restriction  of  his  natural  desires.  For  a  short  time, 
perhaps  forty  days,  which  was  the  time  of  Christ's  temp- 
tation in  the  wilderness;  he  was  required  to  refrain  from 
eating  the  fruit  of  the  tree  of  knowledge  of  good  and  evil. 
This  requirement  was  pronounced  very  solemnly  and 
emphatically :  "  In  the  day  thou  eatest  thereof,  Dying 
ihou  shalt  clie,'^^  The  condition  of  avoiding  this  death, 
and  consequently,  of  inheriting  eternal  life,  was  most 
easy  and  practicable  5  and  the  motives  to  fidelity  were 
inconceivably  powerful.  But,  unaccountable  as  it  may 
seem,  the  sad  event  took  place.  Our  first  parents  par- 
took of  the  forbidden  fruit.  «  They  fell  from  the  state, 
in  which  they  were  created,  by  eating  the  forbidden 
*9 


^0  THE    TEMPTATIOIN 

fruit.*'  Seemingly  with  their  eyes  open,  they  yielded 
to  the  call  of  appetite,  or  curiosity;  and  renouncing 
their  confidence  in  God,  their  Creator,  they  presumed 
to  take  and  eat.  They  fell  under  the  curse  of  a  broken 
law;  and  involved  the  world  in  ruins.  How  was  this 
thing  possible  ?  And  why  was  not  the  greatest  of  all 
evils,  in  this  lower  world,  prevented,  by  a  kind  interpo- 
sition of  divine  providence. 

Hoping  to  gain  some  light  on  the  great  and  mysteri- 
ous subject  of  man's  apostacy,  and  of  the  introduction  of 
sin  and  misery  into  this  world  ;  it  is  proposed  to  take  a 
particular  view  of  the  historical  account  in  the  scriptures  ; 
and  then  to  attempt  a  solution  of  seeming  difficulties. 

The  historical  account  is  as  follows  :  "  Now  the  ser- 
pent was  more  subtil  than  any  beast  of  the  field,  which 
the  IaOkI  God  had  made.  And  he  said  unto  tlie  woman, 
Yea,  bath  God  said,  Ye  shall  not  eat  of  ayevy  tree  of  the 
garden  .^"  By  the  serpent  here,  is  to  be  understood,  not 
merely  the  beast  so  named  ;  but  the  old  serpmt,  which  is 
called  the  Devil  and  Satan  ;  the  enemy  of  God  and  man  ; 
and  he  that  was  a  liar  from  the  beginning,  and  abode  not 
in  the  truth  ;  the  arch  deceiver,  and  the  subtil  adversary 
of  souls.  This  was  the  being  who,  in  the  most  crafty 
and  delusive  manner,  assaulted  the  weaker  vessel,  who 
was  the  mother  of  us  all.  He  craftily  proposed  his 
temptations,  through  the  medium  of  the  common  serpent ; 
which,  in  his  original  state,  before  he  became  the  organ 
of  Satan,  was,  probably,  the  most  lovely  and  beautiful  of 
all  the  brutal  creation.  It  is  supposed,  that  like  man, 
he  walked  erect,  with  great  vivacity ;  and  lived  on  the 
most  delicious  fruits  of  the  earth.  AH  this  indeed,  ap- 
pears evident,  from  his  being  doomed,  after  the  fall  of 
man,  to  go  upon  his  belly,  and,  for  his  food,  to  lick  the 
dust  of  the  earth.  Furniished  with  speec':,  and  rational 
faculties,  in  the  view  of  the  woman,  which  to  her  appear- 
ed miraculous,  it  is  natural  to  suppose,  that  she  began  to 
listen  to  the  wiles  of  the  tempter.  He  commenced  his 
temptation,  as  we  have  found,  by  insinuating,  that  it  was 
not  God  himself,  but  some  other  being,  wTio  was  very 
envious,  and  unfriendly  to  their   happiness,  who  had 


AM)    FALL    OF    MA.V,  91 

undertaken  to  personate  their  heavenly  Father.  "  Is  it 
3^our  kind  and  benevolent  Creator,  or  some  cruel  impos- 
tor, who  hath  said,  "  Ye  shall  not  eat  of  every  tree  of 
the  garden  ?"  Not  your  God,  surely  ;  but  an  enemy  has 
laid  upon  you  this  unnecessary,  and  cruel  restriction. 
God,  certainly,  had  no  hand  in  this  matter." 

Eve  replied,  however,  as  if  well  satisfied  with  her 
God.  "  The  woman  said  unto  the  serpent.  We  may  eat 
of  the  fruit  of  the  trees  of  the  garden."  We  have  fruit 
in  rich  abundance,  in  great  variety,  and  of  the  most  ex- 
cellent kinds.  We  stand  in  need  of  nothing  more  than 
is  freely  permitted.  "  But  of  the  fruit  of  the  tree  which 
is  in  the  midst  of  the  garden,  God  hath  said,  Ye  shall  not 
eat  of  it,  neither  shall  ye  touch  it,  lest  ye  die." 

Satan  found  he  had  an  arduous  task  before  him.  Still 
he  pressed  his  temptation ;  and  declared  positively, 
•*  Ve  shall  not  surely  die,^^  And  he  appeared  to  Eve,  to 
be  able  to  prove  his  declaration.  For  it  is  natural  to 
suppose,  that  he  set  her  an  example  of  eating  the  forbid- 
den fruit,  and  gave  her  to  understand,  that  this  precious 
fruit  had  the  wonderful  effect,  to  elevate  him  from  bru- 
tality, to  the  rank  of  rational  beings.  "  And  God  doth 
know,"  said  the  deceiver,  "  that  in  the  day  ye  eat  of  it, 
then  your  eyes  shall  be  opened,  and  ye  shall  be  as  gods, 
knowing  good  and  evil."  Now  therefore,  let  who  will 
endeavor  to  restrain  you,  in  the  laudable  pursuit  of 
knowledge  ;  regard  him  not.  He  is  envious,  and  hostile 
to  your  best  interests.  He  defrauds  you  of  your  dearest 
riglits.  Will  you  tamely  submit  to  remain  in  darkness 
and  ignorance,  while  an  inexhaustible  fund  of  knowl- 
edge is  attainable  ?  and  attainable  only  by  tasting  of  the 
most  delicious  fruit  .^  Away  with  all  your  groundless 
scruples !  Will  you,  indeed,  neglect  the  knowledge  of 
good  and  evil  ?  How  then  will  you  be  able  to  choose  the 
good,  and  to  refuse  the  evil  ?  Only  taste  of  this  most 
precious  fruit,  this  tree  of  knowledge  of  good  and  evil^ 
and  you  will  find  yourself  in  a  new  world ;  you  will  be 
full  of  light  and  joy,  happy  beyond  expression  ! 

Thus  the  arch  deceiver,  the  father  of  lies,  beguiled  the 
mother  of  us  all.    "  And  tiie  woman,  being  deceived, 


9ia  THE   TEMrXATIOrf 

was  in  tlie  transgression."  Eve,  as  well  as  others,  even 
in  her  innocency,  had  a  natural  desire  of  knowledge:  a 
desire,  worthy  to  be  cultivated  and  improved  ;  but  not 
by  forbidden  means.  She  had  also,  in  her  innocency,  a 
natural  curiosity,  which  strongly  impelled  her  to  make 
the  experiment  of  the  forbidden  fruit.  These  passions 
of  the  mind  were  also  capable  of  being  greatly  excited. 
Satan  was  aware  of  this,  and  laid  his  plan  accordingly. 
Eve  was  a  stranger  to  falseho.od  and  deception  ;  and  was 
too  unsuspicious  of  an  evil  design  in  the  tempter.  The 
adversary,  of  course,  had  greatly  the  advantage  of  her; 
which  advantage  he  improved  in  the  most  crafty  manner: 
and  his  temptation  was,  alas  !  fatally  successful !  For  it 
is  added,  that  "  When  the  woman  saw,  that  the  tree  was 
good  for  food,  and  that  it  was  pleasant  to  the  eyes,  and 
a  tree  to  be  desired  to  make  one  wise,  she  took  of  the 
fruit  thereof,  and  did  eat ;  and  gave  also  to  her  husband 
w^ith  her,  and  he  did  eat." 

This  is  the  sciiptural  account  of  the  temptation  and 
fall  of  Eve ;  and  we  easily  perceive,  by  the  view  wliich 
we  have  taken  of  the  subject,  why  she  partook  of  the  for- 
bidden fruit.  She  became  an  unbeliever  in  her  Creator, 
and  a  believer  in  the  serpent.  "  The  serpent  beguUed 
me,  and  I  did  eat,"  said  the  woman.  This  was  the  best 
reason  which  she  could  offer.  She  conceived,  that  the 
serpent  was  possessed  of  miraculous  power,  which  gave 
hirn  a  claim  to  divine  authority.  She  imagined,  that 
there  was  demonstration  in  all  the  suggestions  of  the 
tempter ;  and  that  there  must  have  been  a  mistake,  res- 
pecting the  prohibition  of  the  tree  of  knowledge.  For, 
of  all  the  trees  in  the  garden,  or  even  in  the  world,  this 
appeared  to  be  the  mosl  important. 

Thus  having  cast  off  that  implicit  confidence  in  God, 
which  reason  and  prudence  would  dictate,  she  presumed 
to  claim  a  natural  right  to  avail  herself  of  the  virtues  and 
benefits  of  that  wonderful  tree.  Her  natural  desires 
were  inflamed,  and  she  became  impatient  of  divine  re- 
straint. Lust  had  now  conceived  in  her  heart;  and,  in 
heart,  prior  to  the  external  act,  she  revolted  from  God 
her  Creator  and  Preserver.     She  hesitated  no  longer ; 


AND    FALL    OF    MAN.  9S 

but  made  the  dreadful  experiment.  She  ate,  and  her  sin 
was  finished.  It  brought  forth  death,  Satan  had  per- 
suaded her  to  quit  the  ground  of  implicit  faith  and  confi- 
dence in  God,  and  to  rely  on  human  reason,  and  follow 
the  dictates  of  a  carnal  heart.  ISovv  she  renounced 
the  divine  command,  and  ventured  herself  on  new 
ground,  the  ground  of  infidelity.  Thus  the  woman 
apostatized  from  God. 

Lest  any  siiould  think  to  excuse  the  weak  and  unex- 
perienced woman,  under  so  strong  temptations,  let  it  be 
considered,  that  the  Lord,  whom  she  had,  from  the  first 
day  of  her  existence,  known  to  be  the  true  God,  had  most 
solemnly  warned  and  admonished  her,  respecting  the 
fruit  of  that  tree.  He  had  given  her  to  understand 
clearly,  that  the  interdiction  of  this  single  tree,  was  to 
be  the  ground  of  her  probation  for  a  blessed  eternity; 
and  that  all  her  posterity,  as  well  as  herself,  should  be 
sharers  in  the  consequences  of  her  probation.  She  had, 
therefore,  reason  to  expect  some  small  trials  of  her  pa- 
tience, and  proofs  of  her  constancy,  and  fidelity  to  God. 
In  her  case,  reason  and  prudence  would  have  dictated, 
that  whatever  trials  and  temptations  awaited  her,  she 
ought  to  have  suspended  eating  of  that  one  tree,  until 
the  Lord  was  further  consulted  on  the  subject.  And 
least  of  all  ought  she  to  have  consulted  her  husband,  on 
a  point  of  such  infinite  magnitude,  and  importance. 
The  tempter  was,  indeed  very  plausible:  but  can  any 
one  excuse  her  in  embracing  the  first  temptation  ?  and 
this  without  any  advice  or  deliberation  ?  And  especially, 
when  nothing  but  self-exaltation  was  proposed  as  a  mo- 
tive ?  "  Ye  shall  be  as  gods,  knowing  good  and  evil." 

With  regard  to  God^s  interposing,  by  his  kind  provi- 
dence, to  prevent  the  fatal  evil,  it  is  a  sufficient  reply, 
that  he  so  distinctly  and  solemnly  warned  her,  from  the 
very  birth  of  her  existence,  to  look  to  him  for  wisdom 
and  direction,  in  every  case  of  doubt  or  difficulty.  How 
absurd  was  it  for  her,  on  the  first  trial  of  her  fidelity,  to 
listen  to  the  wiles  of  a  talking  serpent,  rather  than  to  the 
instructions  of  her  heavenly  Father !  It  was  surely  unrea- 
sonable to  hope,  that  God  would  take  any  further  meas- 


84  THE    TEMPTATIO:^ 

tires  to  prevent  her  apostacy.  If  she  became  disposed, 
.so  unadvisedly,  and  so  rashly,  to  fall  in  with  the  sugges- 
tions of  Satan,  it  proved,  that  lust  had  already  conceived 
in  her  heart;  and  in  this  case,  God  was  perfectly  clear 
and  justifiable,  in  leaving  her  to  act  out  her  own  wicked 
fhoice,  and  to  forfeit  his  favor  forever. 

How  much  Adam  shared  in  the  temptations  of  the 
-erpent,  or  whether  he  had  any  share  at  all  in  them,  or 
over  saw  the  serpent,  in  the  character  of  the  tempter ; 
we  are  not  informed.  It  is  generally  supposed,  howev- 
er, and  perhaps  will  appear  evident  from  the  historic 
account  of  the  matter,  that  Adam  was  induced  to  eat  of 
the  forbidden  fruit,  by  the  influence  of  his  wife,  and  his 
confidence  in  her,  as  a  help  meet  for  him,  in  all  cases  of 
doubt  or  difficulty.  Probably  a  separation  from  his  be- 
loved wife,  or  a  state  of  alienation  from  her,  was  viewed 
by  him  as  the  greatest  of  all  trials  or  temptations ;  and 
as  being  absolutely  intolerable.  And  since  no  visible 
evil,  no  death  nor  sorrow,  had  yet  happened  to  his  wife, 
in  consequence  of  her  eating  of  the  fruit ;  he  was  em- 
boldened to  receive  it  from  her  hands,  believing  as  she 
did,  that  it  was  not  only  harmless,  but  very  useiul.  "  He 
hearkened  unto  the  voice  of  his  wifey^  placing  more 
confidence  in  her  wicked  advice,  than  in  the  positive 
instruction  and  prohibition  of  his  God.  Accordingly  we 
find,  that  when  he  was  arraigned  before  the  Lord,  and 
called  to  an  account  for  his  conduct,  his  only  apology 
was  this,  "  The  woman  whom  thou  gavest  to  he  with  me, 
she  gave  me  of  the  tree,  and  I  did  eat."  The  fact  was, 
that  both  of  them,  in  one  and  the  same  day,  yielded  to 
those  temptations  which  they  considered  to  he  absolutely 
irresistible.  Both  of  them,  so  far  as  we  can  judge  from 
the  history,  were  about  equally  guilty  in  the  sight  of 
God.  Both  died,  the  same  day,  a  spiritual  death  5  and 
both  became  exposed  to  temporal  and  eternal  death. 

We  now  proceed  to  .^  solution  of  seeming  difficulties 
which  attend  this  intricate  subject.  The  difficulties  have 
been  stated  in  part  already,  but  not  discussed.  How 
could  our  first  parents,  who  were  perfectly  holy  in  heart, 
be  disposed  to  comply  with  the  temptations  of  Satan  ? 


AND    TALL    OF    MAN.  &{/ 

And  how  could  a  kind  and  benevolent  God,  who  per- 
fectly foresaw  the  consequences,  permit  the  adversary 
to  assault  them,  in  the  infancy  of  their  existence,  and 
exult  in  their  ruin  ? 

Some  suppose,  that  God  has  no  control  of  the  hearts 
and  wills  of  moral  agents,  whether  men  or  devils.  Of 
course,  all  that  could  be  done  in  the  case,  was  to  forbid 
the  temptations  of  Satan,  and  forbid  the  tree  of  knowl- 
edge of  good  and  evil,  to  our  first  parents,  setting  before 
them  the  proper  motives  to  obedience  and  fidelity.  They 
consider  all  moral  beings  as  possessing  a  power  of 
self  determination,  whereby  they  act,  in  a  sense,  inde- 
pendently. They  hold  also,  that  God  could  not  per- 
fectly foreknow  the  part  that  Adam  and  Eve  would  act, 
under  the  temptation  of  Satan,  till  they  acted  their  part 
in  a  fatal  apostacy.  But  this  method  of  accounting  for 
the  fall  of  man,  or  of  angels,  is  altogether  unsatisfactory. 
In  a  great  measure,  it  represents  the  Most  High  to  be 
like  unto  ourselves,  frail  and  ignorant,  and  liable  to  in- 
numerable disappointments.  This  method  of  solving 
the  difficulty,  is  grossly  inconsistent  with  reason  and 
scripture.  Certainly,  "  All  things  are  naked  and  open 
unto  the  eyes  of  him  with  whom  we  have  to  do."  And 
as  certainly,  all  hearts,  as  well  as  the  king's  hearty  are 
in  the  hand  of  the  Lord  :  as  the  rivers  of  water,  he  turn- 
eth  them  whithersoever  he  will."  "  Thou  understandest 
my  thoughts  afar  off","  says  the  Psalmist.  From  the  holy 
scriptures  we  learn  that  God,  in  his  providence,  controls 
all  his  creatures,  and  even  all  their  actions.  "  He  hath 
done  as  he  hath  pleased,  in  the  armies  of  heaven,  and 
amongst  the  inhabitants  of  the  earth."  Christ  had,  evi- 
dently, the  control  of  devils,  when  he  was  in  the  flesh; 
and,  in  the  temptation  of  our  first  parents,  satan  was 
equally  within  the  reach  of  his  controlling  power. 

Now  therefore,  whether  we  can  particularly  account 
for  the  introduction  of  sin  into  this  world,  by  the  fall  of 
man,  or  not,  is  not  of  ike^  greatest  consequence.  We 
can  believe  the  fact,  that  man  did  fall,  hy  the  temptation 
of  satan.  We  can  believe  it  understandingly,  so  far  as 
God  has  seen  fit  to  explain  it :  and  some  things  may  now 


s 


96  THE    TEMPTATION 

be  stated,  calculated  to  cast  light  on  the  subject,  and  to 
relieve  the  minds  of  honest  and  candid  enquirers. 

1.  It  is  possible,  in  the  nature  of  things,  that  finite 
moral  beings,  who  are  created  perfectly  holj,  should  be- 
come sinful  and  depraved,  both  in  heart  and  practice.  A 
created  moral  agent  is  as  capable  of  sin,  as  of  holiness. 
And  God's  solemn  treatment  of  Adam  and  Eve,  before 
their  fall,  and  while  they  were  in  a  state  of  special  and 
particular  probation  for  a  confirmation  in  holiness,  clearly 
indicated,  even  their  danger  of  apostacy.  Had  there 
been,  in  their  case,  no  danger  of  sin  and  ruin  ;  why  did 
the  Lord  charge  and  admonish  them,  so  strictly,  to  refrain 
from  the  interdicted  tree  ^  Being  then  perfectly  holy, 
was  not,  in  itself  considered,  the  least  security  for  their 

>erseverance  in  holiness  :  because  they  were  very  capa- 
ile  of  transgression,  and  might  be  disposed  to  transgress 
the  law  of  God.  Holiness  and  sin  are  equally  the  volun- 
tary exercises  and  acts  of  free  agents  ;  and  one  is  as  pos- 
sible as  the  other.  We  therefore  see  no  propriety  in 
saying,  as  is  often  said,  that,  "our  first  parents,  being 
left  to  the  freedom  of  their  own  will^  fell  from  the  state 
wherein  they  w^ere  created,  by  sinning  against  God." 
They  invariably  enjoyed  the  freedom  of  their  own  will, 
whether  in  a  state  or  perfect  holiness,  or  perfect  sinful- 
ness. And  this  was  essential  to  moral  agency.  Without 
this  freedom,  they  would  have  been  utterly  incapable  of 
sin  or  holiness,  and  incapable  of  moral  government. 

2.  More  fully  to  solve  the  difiiculty,  and  to  account  for 
the  fall  of  man,  which,  in  itself  considered,  was  a  most 
awful  and  disastrous  event ;  the  scriptures  warrant  us  to 
state,  that  God  saw  it  to  be  most  for  his  own  glory,  and 
for  the  highest  good  of  the  universe,  so  to  order  events 
in  his  providential  government,  that  sin  should  take 
place,  both  in  men  and  angels.  He  foresaw,  because  he 
had  wisely  determined,  that  the  wrath  of  man,  and  the 
malice  of  devils  should  praise  him.  So  that,  instead  of 
embracing  the»  most  absurd  idea,  that  the  Almighty  labor- 
ed, and  labored  in  vain,  to  prevent  the  introduction  of 
moral  evil  5  we  ought  to  entertain  the  rational  and  con- 
soling idea,  that  he  always  holds  the  throne  of  the  uni- 


AND    lALL    01     MA^i.  97 

verse,  that  lie  is  subject  to  no  defeat,  no  disappointment, 
no  rivalship  with  the  powers  of  darkness.  For  our  great 
consolation,  we  ought  to  be  established  in  the  belief,  that 
nothing  can  take  place,  under  the  wise  and  holy  admin- 
istration of  Jehovah,  more  than  was,  from  eternity,  com- 
prised in  his  infinitely  holy  and  unsearchable  decree. 
That  the  eternal  plan  and  covenant  of  redemption,  by 
the  death  of  the  Mediator,  was  embraced  in  the  divine 
decree,  all  christians  will  grant.  But  this  plan,  in  which 
the  glory  of  God,  and  the  welfare  of  his  kin^^dom  were 
to  be  most  richly  displayed,  clearly  implied  the  fall  of 
men  and  angels.  Without  the  fall  of  man,  redemption 
would  have  been  needless  ;  and  without  the  fall  of  angels, 
the  part  allotted  to  the  devils  could  never  have  been 
acted.  The  whole  system  of  redemption  and  salvation 
by  grace,  declared  by  David  as  a  divine  decree,  clearly 
implies,  that,  hy  the  same  divine  decree,  sin  came  into 
the  world  ;  and  has  pervaded  all  the  human  race.  This 
is  the  only  possible  way  to  account  for  the  fall  of  man, 
and  for  every  other  event  whatever.  It  is  God  "  who 
worketh  all  things  after  the  counsel  of  his  own  will." 

But  here  let  it  be  remembered,  and  kept  distinctly  in 
mind,  that  the  divine  decree  is  a  thing  entirely  different 
from  the  moral  agency  of  mankind  ;  and  has  no  influence 
at  all,  to  destroy,  or  in  any  measure,  to  impair  human 
liberty  or  free  agency.  When  angels  and  man  rebelled, 
they  rebelled  against  the  law  of  God,  This  they  viola- 
ted ;  but  not  his  decrees.  Had  they  violated  his  decrees, 
infinite  reproach  would  have  been  attached  to  his  charac- 
ter, and  universal  ruin  would  have  been  brought  on  the 
universe.  But  since  God's  counsel  stands,  and  he  has 
done,  and  will  do  all  his  pleasure  ;  we  may  rest  assured, 
that  his  own  glory,  and  the  best  interests  of  the  universe 
are  secured.  Though  the  apostacy  from  God,  and  the 
existence  of  sin  and  misery  may  seem  mysterious,  and 
most  lamentable  ;  yet  there  remains  a  most  substantial 
ground  of  confidence,  and  rejoicing  in  the  Lord.  Every 
truly  humble  and  benevolent  heart,  feels  relieved  from 
the  darkness  and  despondency  of  mind  which  arises 
from  a  view  of  the  immense  flood  of  evils  occasioned  by 
10  ^ 


98  TOTAL    DEPRAVITY. 

the  fall  of  man.  In  a  view  of  the  universality  of  God's 
decrees,  and  the  execution  of  them  all,  by  the  agency  of 
his  wise  and  holy  providence,  benevolence  is  satisfied. 
Every  humble  heart  is  satisfied,  and  comforted.  Satan  is 
confounded,  fallen  man  is  reproved  and  humbled  ;  and 
the  glorious  scheme  of  redemption  is  revealed.  The  Lord 
alone  is  exalted,  and  his  enemies  are  found  liars.  Ulti- 
mately, The  seed  of  the  woman  shall  bruise  the  head  of 
the  serpent*,., AMEN, 


ESSAY  XII. 

Total  Depraviti/, 

Having,  in  the  preceding  essay,  considered  the  temp- 
tation and  fall  of  our  first  parents  ;  we  now  proceed  to 
an  investigation  of  their  subsequent  character  and  state. 
That  a  very  great  change  took  place,  in  consequence  of 
their  apostacy  and  rebellion  against  God,  all  must  ac- 
knowledge. But  how  great  this  change  was,  is  a  subject 
of  much  dispute.  By  many  it  is  contended,  that  by  the 
fall,  man  but  partly  lost  the  moral  image  of  God  ;  and 
that  all  his  posterity  have  sustained  the  same  mixed  char- 
acter ;  being  deeply  corrupted  in  heart,  being  partly,  but 
not  totally  depraved.  Others  maintain  the  opinion,  that 
the  immediate,  and  the  abiding  consequence  of  the  first 
transgression,  was  total  sinfulness  and  depravity  of  heart. 
This  is  the  opinion  now  to  be  vindicated,  as  a  branch  of 
the  system  of  divine  truth. 

Whether  it  was  a  matter  of  necessity,  in  the  nature  of 
the  case,  that  if  man  sinned  at  all,  he  should  sin  with  all 
his  heart;  we  are  not  informed.  But  supposing  it  had 
been  possible,  that  he  should  apostatize  only  in  part, 
retaining  still  a  measure  of  real  virtue  and  holiness;  yet 
this  was  not  the  case  in  fact.  In  his  first  transgression, 
his  whole  heart  was  evidently  involved  in  sin,  and  dis- 


TOTAL    PEPRAVITY.  99 

aflcction  to  his  God.  This  was  his  appearance,  when  he 
was  called  to  an  account  for  his  tratisgression.  He  had 
foolishly  attempted  to  hide  himself  from  the  presence  of 
the  Lord,  among  the  trees  of  the  garden  ;  and  to  conceal 
the  shame  of  his  naked nes'S,  by  a  j^arment  of  figleaves, 
Tliese  were  strong  indications  of  total  depravity.  And 
when  he  actually  appeared  before  his  God,  and  was  in- 
terrogated by  him,  "  Hast  thou  eaten  of  the  tree  whereof 
I  commanded  thee,  that  thou  shouldest  not  eat  .^"  he  tacit- 
ly acknowledged  the  fact  ;  but  made  no  retraction.  He 
was  full  of  shame  and  guilt;  but,  to  exculpate  himself^ 
he  indirectly  cast  the  blame  on  God  himself.  "  The 
woman  whom  ^/io?t  gavest  to  be  with  me,  she  gave  me  of 
the  tree,  and  I  did  eat."  Is  it  possible,  that  any  degree 
of  depravity,  short  of  that  which  is  total,  could  produce 
such  insolence  as  this  ?  Christians,  who  are  but  partly 
sanctified,  take  all  the  blame  of  their  transgressions  to 
themselves.  But  Adam  and  Eve  oft'ered  to  God  their 
apologies  5  which  proves,  that  they  were  totally  destitute 
01  holiness. 

It  is  further  evident,  from  God's  threatening  to  our 
first  parents,  "Thou  shalt  surely  die,^'  that  their  fail 
vas  total.  This  death  v/e  have  found  to  mean  eternal 
death ;  or  eternal  misery,  in  the  region  of  devils  and 
damned  spirits.  Now  if  their  apostacy  had  been  bul 
partial ;  and  if  they  had  still  retained  a  good  degree  of 
virtue,  and  holiness  of  heart ;  surely,  they  were  nol 
prepared,  by  their  first  transgression,  for  that  death  that 
was  threatened.  They  were,  by  no  means,  prepared  to 
be  the  companions  of  devils  and  damned  spirits,  forever. 
This  threatening  was  not  indeed  executed,  in  the  day  of 
Adam's  fall,  but  a  reprieve  was  granted,  and  pardon  was 
granted  to  the  truly  penitent,  only  through  tiie  mediation 
and  atonement  of  the  divine  Redeemer;  which  plan  of 
divine  mercy  was  immediately  after  the  fall,  revealed  to 
our  first  parents  ;  and  in  this  way,  the  divine  threatening 
v/as  established  and  vindicated,  by  the  blood  of  Christ ; 
and  redemption  was  purchased  for  ali  v^ho  embraced  the 
Saviour.  Adam  and  Eve  doubtless  embraced  the  Saviour, 
and  the  plan  of  redemption  by  his  blood.     For  they  im- 


iOO  TOTAL   DEPRAVlTr. 

mediately  commenced  religious  sacrilicesj  and  appeared, 
thereafter,  to  enjoy  the  favor  of  God.  But  this  whole 
scheme  of  redemption  by  the  blood  of  Christ,  is  ground- 
ed on  the  doctrine  of  the  total  depravity  of  our  first 
parents.  By  this  plan,  the  whole  law  of  God,  with  all 
its  threatenings  was  established,  magnified  and  made  hon- 
orable. And  '•  Christ  hath  icdeemed"  Adam  and  Eve, 
and  all  other  penitent  sinners,  "  from  the  curse  of  the 
law,  being  made  a  curse  for  ikem,^^  All  this  implies  the 
total  depravity  of  mankind. 

But,  whether  our  first  parents,  in  their  apostacy  from 
God,  were  totally  involved  in  sin  or  not;  yet  it  is  abun- 
dantly evident,  that  this  was  the  character,  and  still 
continues  to  be  the  character,  of  all  their  posterity. 
The  first  divine  testimony  on  this  point,  was  pronounced 
long  before  the  flood.  "  God  saw,  that  the  wickedness  of 
man  was  great  in  the  earth,  and,  that  every  imagination 
of  the  thoughts  of  his  heart  was  only  evil  continually." 
It  is  added  in  the  connection,  that  "  the  imagination  of 
man's  heart  is  evil  from  his  youth ;"  or  infancy.  These 
are  very  strong  expressions  of  the  total,  and  even  univer- 
sal depravity  of  the  human  heart.  Lest  any  man  should 
imagine,  that  depravity  is  chiefly  limited  to  the  heathen  ; 
and  that  the  Jewish  and  Christian  nations  have  been  in 
a  good  measure  free  from  the  contagion ;  the  Apostle 
Paul,  by  a  most  thorough  investigation,  proved,  that  both 
Jews  and  Gentiles,  meaning  the  whole  human  race,  in 
their  natural  state,  are  allunder  sin.  And  this  he  prov- 
ed from  the  old  testament,  "  As  it  is  written,  there  is 
none  righteous,  no  not  one ;  there  is  none  that  under- 
standeth,  there  is  none  that  seeketh  after  God.  They 
are  all  gone  out  of  the  way  ;  they  are  together  become 
unprofitable,  there  is  none  that  doeth  good,  no  not  one. 
Their  throat  is  an  open  sepulchre,  with  their  tongues 
they  have  used  deceit;  the  poison  of  asps  is  under  their 
lips :  whose  mouth  is  full  of  cursing  and  bitterness. 
Their  feet  are  swift  to  shed  blood.  Destruction  and 
misery  are  in  their  ways ;  and  the  way  of  peace  have 
they  not  known.  There  is  no  fear  of  God  before  their 
eves."     This  is  a  very  full  and  decisive  testimony  of 


TOTAL    DEPRAVITY.  101 

the  total  depravity  of  all  mankind.  The  fear  of  the 
Lord  is  said  to  be  the  beginning  of  tvisdom^  or  of  true 
religion.  Being  destitute  of  this,  therefore,  is  being 
destitute  of  the  first  principle  of  true  religion.  This 
constitutes  total  depravity  of  heart.  The  testimonies  of 
Paul,  and  the  other  inspired  writers  on  this  point,  are 
very  numerous  and  explicit.  A  perfect  contrast  is 
drawn  between  the  carnally  minded,  and  the  spiritually 
minded.  "  To  be  carnally  minded  is  death ;  but  to  be 
spiritually  minded  is  life  and  peace.  Because  the  carnal 
mind  is  enmity  against  God  ;  for  it  is  not  subject  to  the 
law  of  God,  neither  indeed  can  be.  So  then,  they  that 
are  in  the  flesh  cannot  please  God."  If  they  cannot 
please  God  at  all,  it  must  be  because  they  are  destitute 
of  holiness;  for,  with  all  their  imperfections,  it  is  cer- 
tain, that  real  Christians  do  so  live  and  walk  as  to  please 
God.  Again ;  sinners  are  represented  as  in  a  state  of 
moral  death.  "  And  you  hath  he  quickened,"  said  Paul 
to  the  saints  at  Ephesus,  "  who  were  dead  in  trespasses 
and  sins."  Likewise  says  the  Saviour, "  Verily,  verily  I 
say  unto  you,  the  hour  is  coming,  and  now  is  when  thedead 
shall  hear  the  voice  of  the  Son  of  God,  and  they  that 
hear  shall  live."  Tins  is  a  resurrection  from  spiritual 
death,  and  is  the  same  as  regeneration.  Christ,  in  his 
ministry,  and  especially  in  his  reproof  of  his  opposers, 
taught  the  doctrine  of  total  depravity.  "  1  know  you, 
that  ye  have  not  the  love  of  God  in  you  :  for  whom  he 
hath  sent,  him  ye  receive  not."  Had  natural  men  a 
spark  of  holiness,  they  would  certainly  receive  the  bles- 
sed Saviour  with  joy.  If  all  men  have  a  principle  of 
love  to  God  in  their  hearts,  how  is  it  possible  to  account 
for  the  most  outrageous  persecution  and  murder  of  the 
Lord  of  glory.  How  can  we  account  for  the  rise  and 
reign  of  Antichrist  ?  and  for  the  horrid  and  unprovoked 
martyrdom  of  millions  of  the  meek  and  amiable  follow- 
ers of  Jesus  Christ  ?  How  could  the  time  ever  come,  in 
the  Christian  era,  when  whosoever  killed  Hhe  Apostles 
and  followers  of  Christ,  should  think  he  did  God  serviced 
Could  any  thing  short  of  total  depravity^  produce  such 
awful  and  horrid  effects  as  these  ?  Certainlv  nothing. 
*10 


lOiJi  TOTAL   DKPRAVIxr. 

Again ;  From  the  necessity  of  regeneration,  we  clearly 
infer  the  doctrine  of  total  depravity.  "  Except  a  man 
be  born  again,"  says  the  Saviour,  "  he  cannot  see  the 
kingdom  of  God."  But  elsewhere  he  teaches  distinctly 
and  abundantly,  that  every  one  who  possessed  and  ex- 
pressed the  smallest  token  of  love  to  him,  should  be 
saved.  He  that  should  give  a  cup  of  cold  water  to  a 
disciple  ordy,  because  he  belonged  to  him,  should  in  no 
wise  lose  his  reward.  And  every  one  wlio  should  for- 
sake houses  or  brethren  or  sisters — that  is  to  say,  who 
should  manifest  tlie  least  degree  of  self-denial  for  his 
sake,  "  should  receive  an  hundred  fold  in  this  present 
world,  and  in  the  world  to  come, life  everlasting."  The 
inference  is  plain  and  obvious,  that  in  order  to  possess 
the  least  degree  of  love  to  Christ,  or  the  least  degree  of 
holiness,  a  man  must  be  born  again.  "  That  which  is 
born  of  the  flesh  is  flesh,  and  that  which  is  born  of  the 
spirit  is  spirit."  Man,  therefore,  as  he  is  originally  born, 
is  wholly  carnal,  and  sinful.  "  1  know,  that  in  me,  that 
is,  in  my  flesh,  dwelletk  no  good  ihing.'^^  Every  man,  in 
his  natural  state,  as  he  proceeds  from  the  first  parents  of 
our  race,  is  alienated  from  God,  totally  corrupt,  and 
spiritually  dead.  "When  ye  were  the  servants  of  sin, 
ye  were  free  from  righteousness." 

As  to  the  state  and  condition  of  mankind,  in  conse- 
quence of  their  apostacy  from  God,  it  is  beyond  concep- 
tion woeful.  It  is  a  state  of  guilt  and  condemnation,  a 
state  of  sorrow  and  distress.  "  The  fall  brought  man- 
kind into  a  state  of  sin  and  misery."  "All  mankind, 
hy  their  fall,  lost  communion  with  God,  are  under  his 
Mrath  and  curse,  and  so  made  liable  to  all  the  miseries 
of  this  life,  to  death  itself,  and  the  pains  of  hell  forever." 
Thus  woeful  is  the  state  and  condition  of  the  human  race, 
in  consequence  of  the  universal  reign  of  sin.  Sin  hath, 
indeed,  reigned  unto  deatlu  "  The  w^ages  of  sin  is 
death."  Had  there  been  no  revelation  of  divine  grace, 
in  favor  of  lost  man,  his  condition  must,  immediately, 
have  been  as  hopeless  as  that  of  the  fallen  angels.  For 
be  was  equally  involved  in  guilt ;  and  was  without  ex- 


ORIGINAL    SIN.  lOS 


case.  He  could  make  no  atonement  for  one  of  his  trans- 
gressions, nor  could  he  be  persuaded,  by  all  possible 
motives,  to  forsake  his  sins,  ev^n  if  by  so  doing  he  could 
inherit  eternal  life.     Woeful  is  the  character  and  condi- 


tion of  fallen  man ! 


ESSAY  XIII. 
Original  Sin. 

('oNNECTED  With  the  doctrinc  of  the  total  depravity 
f)f  our  first  parents,  even  in  their  first  transgression ; 
and  of  the  total  depravity  of  all  their  posterity  ;  we  are 
now  to  consider  the  particular  doctrine  of  original  sin^ 
Respecting  this  doctrine,  we  meet  with  some  diversity 
of  opinion,  even  among  those  who  ad  mit  the  total  and 
universal  depravity  of  man.  Some  have  entertained 
the  absurd  and  antiscriptural  idea,  that  all  tlic  posterity 
of  Adam  are  somehow  made  guilty  of  his  first  sin — that 
they  sinned  in  him^  and  fell  with  him,  in  his  first  trans- 
gression— that,  if  there  was  not  a  transfer  of  the  personal 
act  of  eating  the  forbidden  fruit ;  yet  there  was  a  trans- 
fer of  the  guilt  that  he  incurred  by  tliat  act.  This  how- 
ever, does  not  seem  to  comport  with  scripture  nor  com- 
mon sense.  The  plain  testimony  of  scripture  is,  "  The 
aoul  that  sinneth,  it  shall  die.  The  son  shall  not  bear 
the  iniquity  of  the  father,  neither  shall  the  father  bear 
the  iniquity  of  the  son.  The  righteousness  of  the  right- 
eous shall  be  upon  him,  and  the  wickedness  of  the  wicked 
shall  be  upon  him."  Such  is  also  the  language  of  reason 
and  common  sense.  Personal  acts,  and  moral  charac- 
ter are  not  transferable  from  one  to  another.  Neither 
the  sin  nor  the  righteousness  of  one  can  become  the  sin 
or  the  righteousness  of  another. 

Again  ;  Others  have  supposed,  that  but  one  single  sin 
can  properly  be  called  original  sin  ;  and  that  is  the  sin  of 


104  ORIGINAL    SIN. 

our  first  parents,  in  eating  the  forbidden  fruit.  This  is 
said  to  be,'  literally  and  strictly  speaking,  the  original 
transgression;  and  the  fruitful  source  of  all  subsequent 
sins  and  abominations.  It  is  indeed  true,  that  eating  the 
forbidden  fruit  was  the  first  and  original  sin  of  the  human 
race;  and,  according  to  the  divine  constitution,  rather 
than  by  any  necessity  in  the  nature  of  the  case,  this  first 
sin  of  Adam  involved  his  posterity  in  a  state  of  sin  and 
ruin.  "  Through  the  offence  of  one,  many  are  dead  5" 
yea,  all  are  dead  in  trespasses  and  sins.  Adam  was 
doubtless  placed  as  a  public  head,  or  representative  of 
all  his  posterity ;  so  that  the  fate  of  the  whole  was  sus- 
pended on  his  conduct.  Probably  he  was  apprised  of  his 
nigh  responsibility ;  and  had  placed  before  him  the  great- 
est and  most  powerful  motives  to  obedience,  and  perse- 
Terance,  even  to  the  end  of  his  special  probation.  "  By- 
constituting  Adam  the  public  head  of  his  posterity," 
says  an  eminent  writer, "  God  suspended,  their  holiness 
and  sinfulness  upon  his  conduct.  So  that  his  holiness 
would,  constitutionally^  render  them  holy;  and  his  sin- 
fulness would,  constitutionally^  render  them  unholy,  or 
depraved."  Accordingly  it  is  written,  "  By  one  man's 
disobedience,  many  were  made,  or  constituted^  sinners. 
The  word,  made^  ought  to  have  been  translated,  consti- 
tuted. And,  in  the  present  view  of  the  subject,  original 
sin  consisted  in  Adam's  first  sin.  This  was  the  bitter 
root,  from  whence  have  proceeded  the  sin  and  depravity 
of  the  whole  family  of  man.  On  this  point  there  ought 
to  be  no  controversy ;  nor  i\\Q  least  diversity  of  opinion. 
But  there  is  anotlier  view  of  this  very  interesting  sub- 
ject, which  equally  claims  our  attention.  We  find,  that 
many  writers  on  what  is  called  original  sin,  and  perhaps 
the  greater  part  of  orthodox  Christians  hold,  that  original 
sin  consists  in  that  sinfulness  and  depravity  of  nature^ 
which  constitute  the  original  character  and  condition  of  all 
the  posterity  of  fallen  Adam.  "  By  original  sin,''^  says 
President  Edwards,  "  as  the  phrase  has  been  most  com- 
monly used  by  divines,  is  meant  the  innate  sinful  deprav- 
ity of  the  hearty  "  The  corruption  of  the  tvhole  nature,^^ 
say  the  assembly  of  divines, "  is  commonly  called  original 


URIGINAL    SIN.  105 

si/i."  If  the  innate,  sinful  depravity  of  the  heart,  ac- 
cording to  President  Edwards,  or  the  corruption  of  the 
whole  nature,  according  to  the  assembly  of  divines,  im- 
plies, in  particular,  that  this  is  the  character  of  mankind, 
from  their  infancy,  and  even  from  tlie  very  moment, 
when  they  first  breathe  the  breath  of  life,  and  commence 
a  moral  existence  ;  then  we  fully  concur  with  them  in 
opinion.  The  definitions  are  correct.  The  commence- 
ment of  innate  sinfulness  of  heart,  or  of  the  corruption 
of  the  whole  nature,  being  from  tlie  first  dawn  of  exist- 
ence, renders  it  proper  to  call  this  sinful  state  of  mankind 
original  sin.  The  state  of  Adam's  posterity  is  different 
however,  from  his  own  state,  as  respects  original  sin. 
Adam's  original  was  holy;  but, respecting  his  posterity, 
it  is  declared  justly  and  emphatically,  by  the  Poet, 

**  All  their  original  is  shame, 
**  And  all  their  nature  sin.'* 

This,  whether  it  be  most  properly  termed  original  sin 
or  not,  is  the  very  point,  which  is  before  us ;  and  whicli 
is  now  to  be  proved. 

1.  That  all  mankind  are,  in  fact,  and  from  their  birth, 
possessed  of  a  sinful  nature  and  character,  in  conse- 
quence of  the  apostacy,  is  evident  from  various  passages 
of  scripture.  It  is  said  plainly,  that  "  The  wicked  are 
estranged  from  the  womb,  they  go  astray  as  soon  as  they 
are  born,  speaking  lies."  Not  meaning  that  they  literally 
speak,  as  soon  as  they  are  born  ;  but,  that  their  innate, 
original  character  is  of  the  nature  of  falsehood.  As  soon 
as  they  are  able  to  speak  intelligently,  they  are  given  to 
lying  and  deceit.  That  this  is  inherent  in  their  very 
nature,  appears  from  the  next  words  :  "  Their  poison  is  as 
the  poison  of  a  serpent."  Whether  we  are  to  suppose, 
that  sinfulness  is  propagated  from  father  to  son,  by  nat- 
ural generation,  or  not,  is  unessential,  in  the  present 
argument.  This  probably,  is  not  the  case.  For  if  it 
were  so,  in  the  nature  of  things  ;  then  christians  would 
propagate  christians ;  which  does  not  appear  from  scrip- 
ture, nor  from  observation.  By  the  strong  expressions, 
"  Their  poison  is  as  the  poison  of  a  serpent,'^\is  doubtless 


106  ORIGINAL    SIN. 

meant,  that,  in  consequence  of  the  fall  of  Adara,  all  ki« 
posterity  are  as  inevitably  corrupt  in  their  original,  as 
that,  in  consequence  of  the  poison  of  the  serpent,  all  his 
posterity  are  in  their  original,  poisonous.  By  a  divine 
constitution^  Adam  begat  a  son  in  his  own  sm/w/ likeness. 
Such  have  been  all  the  sons  and  daughters  of  the  human 
race.  All  have,  from  their  birth,  in  a  moral  sense,  home 
ike  image  of  the  earthy.  They  have  been  sinful  and  mor- 
tal, even  from  the  commencement  of  their  existence ; 
and  this,  on  no  other  ground,  but  that  of  the  apostacy  of 
Adam  and  Eve.  "By  one  man  sin  entered  into  the 
world,  and  death  by  sin  5  and  so  death  passed  upon  all 
men,  for  that  all  have  sinned.^^  Death  is  declared  to  be 
the  wages  of  sin.  So  far  as  death  reigns,  among  moral 
beings,  therefore,  we  may  be  assured  that  sin  also  reigns. 
"  But  death  reigned  from  Adam  to  Moses,  even  over  them 
that  had  not  sinned  after  the  similitude  of  Adam's  trans- 
gression." For  Adam's  sake,  they  were  born  in  sin  5 
and  of  course,  were  made  subject  to  death.  The  Psalm- 
ist, more  than  once,  expressed  the  idea  of  his  own  orig- 
inal depravity.  "  Behold  I  was  shapen  in  iniquity,  and 
in  sin  did  my  mother  conceive  me." 

Strongly  to  express  the  infallible  connection  between 
the  transgression  of  the  first  parents,  and  the  native  cor- 
ruption of  all  then- posterity,  it  is  represented  in  the  book 
of  Job,  as  a  natural  and  neccessary  connection.  "  Who 
can  bring  a  clean  thing  out  of  an  unclean  ^  Not  one. 
How  can  he  be  clean,  who  is  born  of  a  woman  .^" 

The  doctrine  of  the  original,  innate  depravity  of  the 
heart,  which  commences  with  the  very  existence  of  the 
soul,  and  grows  with  its  growth;  is,  to  our  scanty  view, 
a  mysterious  doctrine.  But  being  clearly  taught  in  the 
scriptures,  it  is  to  be  embraced,  as  an  important  article 
of  our  faith  ;  and  a  peculiar  trial  of  our  confidence  in 
God. 

2.  The  doctrine  of  original  sin,  being  very  interesting 
and  trying  to  the  feelings  of  many,  and  especially  to  the 
feelings  of  the  parents  of  an  infant  offspring ;  it  is  proper 
to  pursue  still  further  the  evidence  of  this  solemn  truth. 
The  next  argument  may  be  this,  That,  salvation  being  by 


ORIGINAL    SI>.  Wt 

Clirist  alone,  implies,  that  all,  who  are  saved,  havebeen, 
previously,  in  a  state  of  sin  and  condemnation.  That 
infants  may  be  the  happy  subjects  of  grace  and  salvation, 
all  will  grant.  But  Christ  came  to  seek  and  to  save  only 
those  who  were  lost.  The  inference  is  plain,  that  infants, 
as  well  as  others,  are  in  a  lost  and  perishing  condition, 
through  the  original  and  innate  depravity  of  their  hearts. 
Ifthisbenot  the  case  with  them,  then  to  them,  Christ  is 
dead  in  vain.  Nor  need  we  ask  or  look  for  the  salvation 
of  our  dying  infants,  through  the  atoning  blood  of  Christ. 

3.  The  ordinance  of  circumcision  anciently,  and  the 
ordinance  of  baptism  at  the  present  time,  being  applied  to 
infants,  clearly  show  that  infants  have  sinful  corruptions 
and  lusts  to  be  cut  oflf,  according  to  the  import  of  circum- 
cision ;  and  moral  pollutions  to  be  cleansed,  according  to 
the  import  of  baptism.  With  regard  to  all  divine  ordin- 
ances, which  are  significant  of  salvation  by  grace,  infants 
and  adults  stand  on  the  same  general  ground.  All  hope 
arises  from  the  merits  of  a  crucified  Saviour.  All  are 
therefore  sinful  and  condemned,  as  soon  as  they  are 
born. 

4.  The  universal  sinfulness  of  infants  which  is  mani- 
fested in  their  first  moral  actions,  proves  incontestibly, 
that  there  is  in  them  a  native,  and  original  propensity  of 
mind  to  evil.  A  peevish,  selfish,  froward,  perverse  spir- 
it, appears  to  be  as  natural  to  fallen  mankind  as  their 
breath.  "  Foolishness^''^  which  in  the  scripture  sense,  is 
wickedness,  "  is  bound  up  in  the  heart  of  a  child,"  says 
Solomon ;  and  the  sad  necessity  of  an  abundant  use 
of  the  rod  of  correction,  is  a  conclusive  evidence  of 
original  corruption  of  nature.  That  so  much  correction 
and  punishment  are  necessary  in  childhood  manifests  a 
corrupt  original. 

5.  When  it  is  said,  "  Man  is  born  to  trouble,"  it  clearly 
implies,  that  he  is  born  in  sin.  And  from  his  birth,  his 
trouble  commences.  The  pains  and  anguish  of  infants 
are  often  exquisitely  severe  and  poignant.  Death  arrests 
the  tender  babe,  more  frequently  than  people  of  any 
other  awe.  What  a  multitude  of  infants  were  over- 
whelmed in  the  flood  ^  and  perished  in  Sodom,  and  in 


103  ©RIGINAL    Sim, 

Canaan,  and  in  Jerusalem,  when  they  were  destroyed  { 
Now  therefore,  unless  God  was  in  the  practice  of  des- 
troying the  righteous  with  the  wicked,  who  can  account 
for  these  awful  events  of  his  providence  ?  Who  can  sat- 
isfy his  mind,  in  view  of  the  universal  reign  of  death,  on 
any  other  ground  but  this,  that  "Sin  hath  reigned  unto 
death  ?"  and  that  death  extends,  among  rational  beings 
and  moral  agents,  no  farther  than  sin  extends. 

6.  The  distinction  between  the  natural  birth,  and  the 
spiritual  birth,  clearly  teaches  original  depravity.  The 
natural  man,  is  man  in  his  original  state.  And,  "  The 
natural  man  receiveth  not  the  things  of  the  spirit  of  God, 
for  they  are  foolishness  unto  him,  neither  can  he  know 
them,  because  they  are  spiritually  discerned."  But  he 
that  is  spiritual  judgeth  all  things."  A  man  becomes 
spiritually  minded,  by  regeneration.  Till  this  new  birth, 
there  is  not  the  least  particle  of  spiritual  life ;  but  strong 
symptoms  of  the  carnal  mind,  which  is  enmity  against 
God.  This  is  enough  to  convince  every  candid  mind,  of 
the  doctrine  of  original  depravity.  "  He  that  is  born  of 
God  sinneth  not."  But,  till  this  blessed  change  takes 
place,  sin  is  reigning  triumphantly. 


REMARKS. 


1.  Notwithstanding  the  universal  and  original  apos- 
tacy  of  man  was  by  the  offence  of  one,  who  is  the  father 
of  us  all ;  yet  the  sin  of  every  individual  is  as  really  his 
own  sin,  as  if  it  were  self-originated.  "  By  one  man's 
disobedience,  many  were  made  sinnners,^^  They  were 
not  made,  or  constituted,  sufferers  for  the  sin  of  another. 
This  would  have  been  an  act  of  flagrant  injustice  and 
cruelty.  But,  in  consequence  of  the  sin  of  Adam,  when 
he  was  constituted  the  head  and  representative  of  all 
his  posterity,  mankind  became  sinners :  and  if  sinners, 
in  their  own  personal  exercises  and  actions ;  then  cer- 
tainly, they  became  the  proper  subjects  of  punishment. 
For  "  the  wages  of  sin  is  death,"  whether  sin  comes  by 


Oliiei.NAL    ills.  109 

Adam's  fall,  or  by  any  other   means.     Wherever   sin 
exists,  there  blame  and  punishment  exist. 

2.  Still  men  hold  fast  the  objection ;  "  If  we  inherit  a 
sinful  nature  from  our  first  parents  ;  if  Adam  is  respon- 
sible for  the  universal  apostacy  of  mankind  ;  how  can 
we  be  the  proper  subjects  of  blame  and  punishment  ?" 
By  way  of  reply  let  us  turn  the  tables.  Those  who  are 
the  spiritual  seed  of  Christ,  the  second  Mam,  do  not 
make  themselves  righteous.  He  has,  and  he  will  have, 
an  innumerable  seed  to  serve  him.  But  it  is  only  through 
the  atoning  blood  of  Christ,  and  the  power  of  the  Holy 
Spirit,  that  he  has  one  soul  to  serve  him.  All  that  are 
righteous,  in  the  gospel  sense,  are,  by  the  power  of  divine 
grace,  made  righteous.  They  are  made  willing,  in  the 
day  of  Christ's  power.  How  then  can  they  be  the  prop- 
er subjects  of  praise,  and  divine  approbation,  and  reward  ? 
The  Apostle  commends  and  praises  the  faithful  followers 
of  Christ,  though  he  considers  them  as  being  made  right- 
eous, for  Christ's  sake  alone  ;  and  by  the  power  of  the 
Holy  Spirit.  If  we  look  back  to  the  day  of  man's 
creation,  we  find,  that  God  made  him  upright.  If  so, 
how  could  he  be  commendable  for  his  uprightness  ?  If  no 
blame  can  be  attached  to  sinners,  merely  because  they 
became  such,  through  the  apostacy  of  their  federal  head  ; 
then  of  course,  and  by  just  consequence,  no  praise  can 
be  attached  to  the  saints,  because  they  are  made  such, 
through  the  infinite  merit  of  Christ,  who  is  their  federal 
head.  The  case  is  perfectly  clear  ;  and,  together  with 
what  has  been  said,  in  other  parts  of  the  system,  on  this 
great  point,  it  is  thought  to  be  sufficiently  elucidated. 
As  a  summary,  it  may  now  be  stated,  that  virtue  or  vice, 
praise  or  blame  belong  to  all  who  are  found  in  the  exercise 
of  moral  liberty  and  agency.  Whatever  may  have  been 
the  cause,  or  means  of  virtue,  affects  neither  its  nature, 
nor  its  desert  of  praisec  And  whatever  may  have  been 
the  cause,  or  means  of  vice,  as  little  aftects  its  nature  or 
deserts.  Wherever  virtue  is  discovered,  it  is  immedi- 
ately approved  ;  and  wherever  vice  is  discovered,  it  is 
immediately  condemned.    This  is  agreeable  to  scripture 


110  REDEMPTION. 

and  common  sense  :  and  in  this  view,  every  conscience, 
and  every  heart  ought  to  be  reconciled  to  the  solemn 
doctrine  of  original  sin. 


ESSAY  XIV. 

Redemption, 

Having  dilated  as  far  as  is  thought  expedient,  on 
the  solemn  and  awful  subjects  of  the  apostacy,  depravity, 
and  original  corruption  of  all  mankind  ;  we  now  pro- 
ceed to  a  more  pleasant  theme — a  gospel  doctrine.  The 
subject  of  this  essay  may  be  the  doctrine  of  redemption^ 
by  the  blood  of  Christ.  This  is  a  subject  which  claims 
the  most  lively,  ardent  and  grateful  attention.  The 
gospel  and  the  Holy  Ghost  sent  down  from  heaven,  are 
the  things  "  which  tbe  angels  desire  to  look  into.'^  And 
if  all  that  appertains  to  the  great  work  of  redemption  by 
Jesus  Christ,  be  exhibited  ;  it  will  amount  to  an  exhibi- 
tion of  the  whole  gospel  of  divine  grace. 

Introductory  to  a  discussion  of  this  doctrine,  we  may 
notice,  that  from  the  scriptures,  there  appears  to  have 
been  an  eternal  covenant  between  the  persons  of  the 
sacred  Trinity,  called  the  covenant  of  redemption.  This 
covenant  is  clearly  manifested  by  its  effects.  The  sev- 
eral parts  performed  by  each  of  the  three  persons  of  the 
Godhead,  suggests  the  idea  of  an  eternal  compact,  or 
agreement,  as  respected  the  marvellous  work  of  redemp- 
tion. The  great  objects  to  be  accomplished,  and  which 
have  employed  the  counsels  of  the  Three  in  One^  from 
eternity,  were,  to  provide  an  adequate  atonement  for 
sin,  and  an  actual  deliverance  of  the  elect  from  the  curse 
of  the  divine  law.  For  this  purpose,  the  Father  is  repre- 
sented, as  sitting  on  the  throne  of  justice,  claiming  satis- 
faction for  the  violation  of  his  law,  and  finding  a  ransom  j 


REDEMPTION.  lit 

and  as  giving  to  his  Son  the  promise  of  a  seed  to  serve 
him  for  a  reward  of  his  sufferings  as  a  Mediator.  The 
Father  also,  "  sent  forth  his  son,  made  of  a  woman,  made 
under  the  law,  to  redeem  them  that  were  under  the  law. 
God  gave  his  only  begotten  Son,  and  delivered  him  up 
for  us  all.  The  Son,  on  his  part,  freely  undertook  the 
arduous  work.  "  Lo  I  come  !  in  the  volume  of  the  book 
it  is  written  of  me,  1  delight  to  do  th}'  will,  O  God  ;  and 
thy  law  is  within  my  heart."  Cheerfully  did  he  engage 
to  assume  our  nature,  and  lay  down  his  life  for  us.  All 
this  being  insufficient  to  win  the  hearts  of  sinners,  an 
important  work  was  also  assigned  to  the  Holy  Ghost. 
To  him  it  belonged,  not  only  to  guide  and  comfort  all  tlie 
saints,  and  keep  them,  by  his  power,  through  faith  unto 
salvation  ;  but  also  to  reprove  the  world  of  sin,  of  right- 
eousness and  of  judgment.  His  was  also  the  great  and 
glorious  work  of  regeneration.  "  According  to  his  mercy 
he  saveth  us,  by  the  washing  of  regeneration,  and  renew- 
ing of  the  Holy  Ghost."  The  wonderful  order  and 
arrangement  of  the  great  works  appertaining  to  redemp- 
tion, make  it  evident,  that  they  are,  and  have  been,  cove- 
nant transactions  of  the  sacred  Trinity,  established  from 
eternity. 

There  are  several  passages  of  scripture,  which,  in  a 
general  view,  evident!}^  allude  to  the  covenant  of  redemp- 
tion. Particularly  in  the  89th  Psalm;  the  things  which 
are  said  of  David,  have  more  particular  reference  to  the 
Saviour,  of  whom  David  was  an  illustrious  type.  *^  I 
have  made  a  covenant  with  my  chosen,  I  have  sworn  unto 
David,  my  servant ;  thy  seed  will  I  establish  forever, 
and  build  up  thy  throne  to  all  generations.  Then  thou 
spakestin  vision  to  thy  Holy  one,  and  saidst,  I  have  laid 
help  upon  one  that  is  mighty  ;  I  have  exalted  one  chosen 
out  of  the  people.  I  have  found  David  my  servant ;  with 
my  holy  oil  I  have  anointed  him.  Also  1  will  make  him 
my  first  born,  higher  than  the  kings  of  the  earth.  Mt 
mercy  will  1  keep  forevermore,  and  my  covenant  shall 
stand  fast  with  him."  These  high  honors  belong  to  liim 
only,  who  is  the  Prince  of  peace ;  and  they  are  the  fi  uits 


112  R^EDEMPTIOJf. 

and  rewards  of  his  faithfulness  in  the  character  of  a  Me- 
diator. 

Much  we  find  also  which  relates  to  the  covenant  of 
redemption,  in  the  fifty-third  chapter  of  Isaiah's  prophe- 
cy. "  He  is  despised  and  rejected  of  men,  a  man  of 
sorrows  and  acquainted  with  grief. — He  was  wounded 
for  our  transgressions,  and  bruised  for  our  iniquities. — 
The  Lord  hath  laid  on  him  the  iniquity  of  us  all. — It 
pleased  the  Lord  to  bruise  him,  he  hath  put  him  to  grief." 
Thus  the  blessed  Redeemer  performed  and  suff'ered  liis 
stipulated  part,  and  waited  for  his  reward.  ''  When 
thou  shalt  make  his  soul  an  offering  for  sin,  he  shall  see 
his  seed ;  he  shall  prolong  his  days,  and  the  pleasure  of 
the  Lord  shall  prosper  in  his  hand.  He  shall  see  of  the 
travail  of  his  soul  and  be  satisfied.  Therefore  will  I 
divide  him  a  portion  with  the  great,  and  he  shall  divide 
the  spoil  with  the  strong,  because  he  hath  poured  out  his 
soul  unto  death  ;  and  he  was  numbered  with  the  trans- 
gressors, and  he  bare  the  sin  of  many,  and  made  inter- 
cession for  the  transgressors."  In  this  chapter,  we  have 
many  clear  and  strong  expressions  of  covenant  transac- 
tions between  the  persons  of  the  adorable  Trinity  5  and 
especially,  between  the  Father  and  the  Son.  The  work 
of  the  Holy  Spirit  is  always  understood,  whether  expres- 
sed or  not,  so  far  as  respects  the  actual  redemption  to 
God  of  all  the  subjects  of  divine  grace.  A  similar  state- 
ment, respecting  the  covenant  of  redemption,  we  have  in 
the  epistle  to  the  Colossians.  Describing  the  voluntary 
humiliation  of  Christ,  from  the  highest  seat  in  heaven,  to 
the  ignominious  death  of  the  cross,  to  make  an  ample 
atonement  for  a  guilty  world  ;  it  is  added,  as  expressive 
of  his  stipulated  reward ;  "  God  also,"  even  God  the 
Father,  "  hath  highly  exalted  him,  and  given  him  a  name 
which  is  above  every  name ;  that  at  the  name  of  Jesus, 
every  knee  should  bow,  and  every  tongue  should  confess 
that  he  is  Lord  of  all,  to  the  glory  of  God  the  Father." 

Thus,  by  way  of  covenant,  and  mutual  compact,  the 
great  and  glorious  work  of  redemption  has  been  accom- 
plished by  the  sacred  Trinity  5  and  the  precious  fruits  of 


REDEMPTION.  113 

this  work  of  grace  are  manifest,  and  will  be  more  and 
more  manifest,  while  the  world  stands;  and  the  glorious 
work  will  be  celebrated  in  heaven  by  unceasing  praises 
and  hallelujahs. 

These  are  the  views  which  Christians  generally  enter- 
tain  of  the  covenant  of  redemption.  In  this,  man  lias 
no  part  to  act,  no  condition  to  perform.  The  whole  of 
this  great  and  wonderful  transaction,  is  accomplished 
by  the  Godhead  ;  by  which  it  appears,  that  all  are  equally 
engaged  to  accomplish  the  arduous  and  glorious  work  of 
redemption ;  and  all  derive  from  it  equal  honor  and 
glory. 


REMARKS    AND    ILLUSTRATIONS* 

1.  It  appears  from  the  view  which  we  have  taken  of 
tlie  covenant  of  redemption,  that  however  united  and 
harmonious  the  persons  of  the  Godhead  might  be,  in  tlie 
execution  of  this  glorious  work,  yet  Christ  is  more  par- 
ticularly than  the  others,  the  Redeemer  of  sinful  men. 
"  The  only  Redeemer  of  God's  elect,  is  the  Lord  Jesus 
Christ."  Christ  hath  redeemed  us  from  the  curse  of  the 
law,  being  made  a  curse  for  us.  "  Christ  hath  redeemed 
us  to  God,  by  his  own  blood."  Christ,  only,  assumed 
human  nature,  and  was  made  capable  of  pain,  and  sorrow, 
and  death.  Considering  the  infinite  dignity  of  his  char- 
acter, as  "  God  manifest  in  the  flesh,"  he  was  capable, 
by  his  own  voluntary  sufferings  and  death,  of  making  an 
infinite  atonement  for  sin.  And  to  him  it  belonged, 
according  to  the  tenor  of  the  covenant  of  redemption,  to 
suffer,  in  sinner's  stead,  all  that  they  derserved :  not  that 
he  suffered,  literally  speaking,  all  the  pains  and  sorrows, 
due  to  sinners.  For,  as  the  human  nature  only,  was 
capable  of  suffering;  it  was  impossible  for  Christ  to 
suffer  an  infinite  quantit}^  of  pain  or  sorrow.  But  taking 
into  the  account  the  infinite  dignity  of  his  character,  it  is 
evident,  that  what  he  suffered  was  as  well  fitted  to  ex- 
press the  displeasure  of  God  against  sin,  as  if  Deity 
himself  had  suffered  on  the  crossj  in  man's  stead.  Ac- 
*11 


114  KEUEMPTIO.N, 

cordingly,  in  a  free  mode  of  expression,  the  life  ami  the 
blood  of  Christ  are  spoken  of  as  the  life  and  the  blood  of 
God.  "  Hereby  perceive  v/e  the  love  of  God,  because  he 
(God)  laid  down  his  life  for  us."  "  Feed  the  church  of 
God,  which  he  hath  purchased  with  his  own  blood.^^ 

Thus  the  law  of  God,  sanctioned  by  a  y>enalty,  abso- 
lutely infinite,  was  amply  vindicated,  fulfilled,  ma^ni- 
fiecU  and  made  honorable.  This  was  the  arduous  part 
which  Christ  performed,  in  distinction  from  the  Father, 
and  the  Holy  Spirit.  Indeed,  ail  that  was  arduous  and 
painful,  was  sustained  by  Christ.  In  this  respect,  Christ 
IS,  by  way  of  distinction  and  eminence,  denominated 
the  Redeemer.  Should  any  conceive  it  to  have  been 
a  hardship  for  the  Saviour  to  sustain  all  the  sorrows  and 
sufferings  due  to  an  ungodly  world;  let  them  consider, 
that  as  great  as  his  sufferings  were,  so  great  also  is  his 
reward.  His  humiliation  and  death  arc  attended  with 
an  infinite  reward.  "  God  hath  highly  exalted  him,  and 
given  him  a  name  above  every  name."  He  is  exalted  to 
be  head  over  ail  things  to  the  church.  To  him  is  given 
the  dominion  over  all  the  principalities  and  powers  of 
this  world.  He  ever  has  and  ever  will  have  a  seed  to 
serve  him  in  this  world;  and  the  time  is  drawing  near, 
when  his  kingdom  shall  break  in  pieces  and  destroy  the 
empires  of  iniquity,  and  then  shall  all  the  earth  be  filled 
with  his  glory. 

2.  In  the  discussion  of  the  doctrine  of  the  redemption 
of  sinners,  we  may  notice,  that  it  differs  materially  from 
the  redemption  of  slaves  and  captives.  Such  may  be 
redeemed  with  money,  or  be  exchanged  for  others  in  a 
like  state  of  bondage  with  themselves.  For  thej^  are 
considered  as  being  free  from  criminality;  though  lawful 
captives.  But  in  the  case  of  sinners,  money  is  out  of  the 
question.  All  the  gold  of  Ophtr  would  be  of  no  avail,  to 
redeem  the  soul  from  spiritual  bondage.  To  offer  money 
for  the  redemption  of  a  convict,  under  the  wholesome 
laws  of  human  government,  would  be  deemed  an  insult 
to  the  government.  To  offer  money  for  the  redemption 
of  offenders  in  the  christian  church,  would  be  an  insult  to 
the  body  of  Christ. 


REDEMPTION.  115 

Redeiijption,  in  the  bible  sense,  is  effected,  only  by 
the  atonement,  which  was  made  by  the  vicarious  suffer- 
ings of  Jesus  Christ.  "  Ye  were  not  redeemed  with  cor- 
ruptible things,  as  silver  and  gold  ;  but  with  the  precious 
blood  of  Christ,  as  of  a  Iamb  without  blemish,  and  with- 
out spot."  All  mankind,  having  by  their  transgression, 
fallen  under  the  sentence  of  eternal  death,  and  being 
unable  to  deliver  and  save  themselves,  unable  to  atone 
for  their  sins,  or  to  render  that  honor  to  the  divine  law*, 
which  justice  demands  ;  the  way  was  prepared  for  Christ 
to  interpose,  according  to  the  covenant  of  redemption, 
and  give  up  his  infinitely  precious  life  for  sinners,  vvhich 
was  an  all-sufficient  sacrifice.  This  \\as  a  sacrifice 
acceptable  to  God ;  and  this  removed  every  obstacle, 
and  every  insuperable  difficulty,  in  obtaining  salvation. 
Now  the  door  of  mercy  was  opened,  and  nothing  was 
required,  but  barely  to  accede  to  the  Immiliating  terms  of 
forgiveness,  through  the  atoning  blood  of  the  Redeemer; 
and  to  embrace  him  by  that  faith,  which  works  by  love. 
Propitiation  was  made  for  the  sins  of  the  whole  world. 
Christ  tasted  death  for  every  man.  The  atonement  was 
infinite  and  unlimited,  however  limited  the  application 
of  it  may  be,  in  the  actual  redemption  of  souls  from  the 
bondage  of  sin  and  death,  by  the  power  of  the  Holy 
Ghost.  To  lay  an  ample  foundation  for  the  pardon  and 
salvation  of  all  penitent  sinners,  by  suffering  in  their 
stead,  the  curse  of  a  broken  law;  was  the  nature,  as 
well  as  the  design  of  the  atonement.  The  suffering  was. 
strictly  speaking,  vicarious — one  far  others — "  the  just 
for  the  unjust."     "  Christ  died  for  the  ungodly." 

Thus  we  discover  the  nature  and  design  of  the  great 
work  of  redemption  by  the  blood  of  the  Son  of  God  ; 
and  how  different  it  is  from  the  redemption  of  slaves  and 
captives. 

3.  We  may  notice,  more  particularly,  the  necessity  of 
redemption  by  the  blood  of  Christ.  "  For  if  there  had 
been  a  law,  which  could  have  given  life,  verily  right- 
eousness," or  rather  jusii^caf ion,  "  should  have  been  by 
the  law."  But  no  such  law  can  be  found.  Nothing  can 
be  done  by  sinners,  >vhich  will  give  them  a  title  to  sal- 


116  aEDEMPTIOxN. 

vatidn.  '*  God  will  by  no  means  clear  the  guilty,*-  on 
the  ground  of  their  own  works.  Accordingly,  sinners 
are  said  to  be  in  a  lost  state.  Christ  came  to  seek  and 
to  save  those  who  are  lost.  When  man  had  fallen  under 
the  curse,  there  was  but  one  alternative,  either  an  infi- 
nite sacrifice,  must  be  offered,  or  else  eternal  death  must 
be  the  portion  of  all  mankind.  Thus  we  see,  that  re- 
demption by  Christ's  blood  was  absolutely  necessary  to 
the  salvation  of  sinners. 

4.  Great  as  the  work  of  redemption  is,  and  all-suffi- 
cient as  the  atonement  is ;  yet  these  afford  no  security 
for  the  salvation  of  a  single  sinner.  What  could  the 
atonement  avail  a  guilty  world,  v/ere  no  man  found 
willing  to  receive  it?  Superficial  m.inds  infer,  from  the 
sufficiency  of  the  atonement,  that  all  men  will  be  saved. 
With  as  much  propriety  it  might  be  said,  that  the  atone- 
ment is  sufficient  to  rid  this  world  of  evils ;  therefore 
this  world  will  be  rid  of  evils.  Or  that  the  atonement  is 
sufficient  for  the  salvation  of  the  devils,  therefore  the 
devils  will  be  saved.  But  the  fact  is,  "  The  whole  crea- 
tion groans  and  travails  in  pain  together  until  now."  The 
dreadful  consequences  of  the  apostacy  are  not  removed  ; 
and  mankind  are  not  saved,  by  the  mere  sufferings  of 
Christ.  The  atonement,  in  itself  considered,  saves  no 
man  from  his  sins ;  and  no  man  can  be  saved  in  his  sins. 
Of  course,  the  salvation  of  no  man  is  secured  by  the 
atonement. 

By  the  blood  of  Christ,  the  law  of  God  is  vindicated, 
and  is  most  powerfully  enforced.  Of  course,  the  cer- 
tainty of  the  damnation  of  all  the  impenitent  is  estab- 
lished. The  work  of  redemption,  instead  of  leading  us 
presumptuously  to  hope  for  salvation,  at  all  events, 
should  alarm  us  with  a  sense  of  sin  and  danger.  For  as 
great  as  the  atonement  is,  so  great  is  our  guilt  5  and  if 
we  continue  in  sin,  so  great  will  be  our  final  condemna- 
tion. How  extremely  hazardous  is  it,  therefore,  to  per- 
severe in  sin,  hoping  for  salvation,  on  the  ground  of  full 
redemption,  by  the  atoning  blood  of  Jesus  Christ!  This 
is  a  groundless  and  fallacious  hope. 


REDEMPTION.  lit 

5.  From  this  discussion  of  the  doctrine  of  redemption, 
and  from  the  scriptures  in  general  on  this  subject,  we 
learn,  that  all  mankind  are  equally  the  subjects  of  re- 
demption, though  not  of  salvation,  by  the  blood  of  Christ. 
Not  that  any  but  the  elect  are  the  subjects  of  redemption, 
in  the  most  extensive  sense,  in  which  some  use  the  word 
redemption.  None  but  the  elect  are  actually  redeemed 
from  the  bondage  of  sin  and  death,  and  actuall}"  brought 
home  to  God,  by  faith  in  Jesus  Christ  But  this  is  not 
the  sense  in  which  the  woi'd  redemption,  ought  to  be  used. 
For  it  is  blending  the  doctrines  of  redemption  and  regen- 
eration together. 

The  redemption,  which  has  been  under  consideration, 
and  which  is  effected  by  the  atoning  blood  of  Jesus 
Christ,  is  doubtless  as  extensive  as  the  atonement  itself; 
and  is,  in  fact,  a  universal  redemption.  The  ransom  is 
fully  paid  for  all  men  ;  and  all  are  equally  invited  to 
participate  in  its  benefits.  Christ  is  said  to  have  given 
himself  rt  ransom  for  all,  "  And  he  is  the  propitiation 
for  the  sins  of  the  whole  world."  "  Christ  died  for  all ;" 
and  hereby  proved,  not  that  all  should  be  saved ;  but 
that  all  ivere  dead,  "  And  he  died  for  all,  that  they  who 
live  should  not  henceforth  live  unto  themselves,  but  unto 
him  that.died  for  them  and  rose  again."  All  the  instruc- 
tion given  us  in  the  holy  scriptures,  on  the  subject  of 
redemption,  conveys  the  idea,  that  the  ransom  is  paid 
for  all.  The  prison  doors  are  open  to  all !  and  on  this 
ground,  all  are  invited  to  come  forth  out  of  their  spir- 
itual bondage,  into  the  glorious  liberty  of  the  chil- 
dren of  God.  Thus  an  ample  foundation  is  laid  for 
the  actual  salvation  of  all  mankind,  would  they  but 
only  humble  themselves,  and  heartily  comply  with  the 
precious  offers  and  invitations  of  the  gospel.  These, 
without  reserve,  are  addressed  to  all  men.  "Ho!  every 
one  that  thirsteth,  come  ye  to  the  waters  ;  and  he  that 
hath  no  money ;  come  ye,  buy  and  eat ;  yea,  come,  buy 
wine  and  milk,  without  money,  and  without  price."  The 
money  and  the  price  are  already  paid  ;  paia  in  advance, 
and  paid  gratuitously.  "  Incline  your  ear,  therefore, 
and  come  ;  hear,  and  your  soul  shall  live."    "  And  the 


ilJ)  RKDEMPTIOxV. 

spirit,  and  the  bride  saj,  come."  All  mankind,  both  bad 
and  good,  if  they  ever  come  within  the  hearing  of  the 
gospel,  are  invited  to  the  marriage  feast.  Surely  these 
invitations  and  promises  do  not  at  all  comport  with  the 
doctrine  of  a  limited  atonement^  and  limited  redemption. 
The  invitations  and  promises  are  evidently  addressed 
both  to  the  elect,  and  to  the  non-elect.  They  were  ad- 
dressed to  the  Jews,  when  it  was  evident  that  many  of 
them  were  of  the  non-elect ;  and  to  the  Gentiles  uni- 
versally. Nor  is  there  a  word  in  the  holy  scriptures, 
expressing  the  idea  of  a  limited  atonement,  limited  re- 
demption, or  limited  offers,  invitations,  or  promises.  By 
the  great  plan  of  redemption,  the  door  of  mercy  is  set 
open  equally,  to  all  mankind.  Not  that  any  man,  saint 
or  sinner,  has  the  least  claim  of  divine  favor,  as  a  matter 
of  justice,  or  a  reward  of  merit.  He  can  claim  no  part 
of  Christ's  righteousness,  to  support  a  plea  in  his  own 
favor.  For  the  righteousness  of  Christ  is  not  transferable 
to  another.  All  his  hope  is  in  the  infinite  merit  of  the 
blood  of  Christ  ;  and  in  the  riches  of  divine  grace. 

6.  From  the  view  wliich  we  have  taken  of  the  doctrine 
of  redemption,  it  is  evident  that  it  is  effected,  not  by  the 
obedience,  but  by  the  sufferings  of  Christ.  All  the  ex- 
pressions of  the  atonement,  which  have  been  noticed  in 
the  discussion  of  the  doctrine  before  us,  are  expressions 
of  suffering,  rather  than  of  obedience  5  and  it  has  clearly 
appeared,  that  sufferings  correspond  with  the  curse  of 
the  law  ;  and  are  necessary  to  the  proper  execution  of 
the  curse,  or  penalty  of  the  law.  It  was  by  suffering  on 
the  cross,  and  not  by  obedience  to  the  moral  law,  that 
Christ  hare  our  sins  in  his  own  body  on  the  tree  ;  died  for 
the  ungodly^  suffered  for  us^  was  made  sin  for  us  ;  was 
ivounded  for  our  transgressioris  ;  redeemed  us  from  the 
curse  of  the  law^  being  made  a  curse  for  us. 

Besides ;  It  is  to  be  noticed  distinctly,  that  in  the 
redemption  of  sinners,  by  the  blood  of  Christ,  there  is 
an  infinite  sacriiice  for  sin.  Christ  is  said  to  have  made 
his  soul  an  offering  for  sin  5  and  to  have  put  away  sin,  by 
the  sacrifice  of  himself.  "  Christ  our  passover  is  sacri- 
ficed for  us."    But  is  there  any  sacrifice  in  mere  acts  of 


REDEMPTION.  H8 

obedience  ?  Is  not  obedience  to  God  the  supreme  delight 
of  all  rational  creatures,  who  are,  as  Christ  was,  in  a 
state  of  perfect  holiness  ?  surely,  there  must  be  some- 
thing more  humiliating,  and  more  arduous,  than  mere 
obedience  to  the  moral  law  of  God,  to  constitute  an 
atonement  for  sin,  and  to  deliver  us  from  the  curse  of  a 
broken  law. 

We  may  observe  further,  as  an  evidence,  that  the 
atonement  is  effected,  not  by  the  obedience,  but  by  the 
sufferings  of  Christ  5  that  all  the  types  of  the  atonement, 
under  the  old  testament  dispensation,  consisted  in  bloody 
sacrifices,  and  offerings  for  sin  :  "And  without  shedding 
of  blood,  there  is  no  remission."  The  paschal  lamb,  a 
type  of  the  Lamb  of  God,  that  taketlj  away  the  sin  of 
the  world,  was  to  be  slain  and  roasted  and  eaten  ;  and  as 
a  special  type  of  the  manner  of  Christ's  death,  not  a 
bone  was  to  be  broken.  And  it  is  said,  that"  the  bodies 
of  those  beasts,  whose  blood  is  brought  into  the  sanctuary 
by  the  high  priest  for  sin,  are  burnt  without  the  camp. 
Wherefore  Jesus  also,  that  he  midit  sanctify  the  people 
with  his  own  blood,  suffered  witliout  the  gate."  The 
typical  priesthood,  and  every  thing  typical  of  Christ,  in 
the  Mosaic  system,  lead  us  to  consider  the  atonement,  as 
consisting,  wholly^  in  the  sufferings  and  death  of  Christ. 

The  obedience  of  Christ,  in  his  human  nature,  was 
indeed  perfect.  "  He  was  holy,  harmless,  undefiled." 
Had  he  not  been  obedient,  he  could  never  have  been  dis- 
posed to  lay  down  his  life  for  us  ;  neither  would  his  death 
iiave  been  at  all  meritorious.  It  is  said  he  became  obedi- 
ent unto  deaths  even  the  death  of  the  cross.  His  death  was 
doubtless  voluntary,  and  to  this  he  became  obedient,  be- 
cause^ in  this  consisted  the  atonement. 

Such  is  the  doctrine  of  redemption  5  a  doctrine  which 
angels,  as  well  as  men,  may  justly  admire  and  celebrate. 
It  is  a  glorious  manifestation  of  the  love  and  mercy  of  the 
sacred  Trinity.  And  now  unto  the  Three  that  bear 
record  in  heaven,  be  honor  and  glory,  thanksgiving  and 
praise  forever amen. 


120  KEGEN£llATION. 

ESSAY  XV. 

Regeneration. 

Having  found,  by  attending  to  the  glorious  doctrine 
of  redemption,  that  an  infinite  atonement  is  made  for 
the  sins  of  the  whole  world,  by  the  sufferings  and  death 
of  the  Son  of  God  ;  and  that  the  offers  and  invitations  of 
the  gospel  are  freely  presented  to  all  men  ;  it  might  seem 
reasonable  to  expect,  that  perishing  sinners  would  flock 
to  the  standard  of  the  cross  ;  and  that,  as  far  as  the  name 
and  work  of  the  Redeemer  should  be  known,  they  would 
readily  accede  to  his  gracious  proposals.  But  alas  ! 
"  All  with  one  consent  begin  to  make  excuse."  No  sin- 
ner is  found  willing  to  comply  with  the  most  gracious 
terms  of  salvation. 

Sinners  are  not  only  invited  and  intreated  ;  but  they 
are  most  solemnly  commanded,  on  pain  of  an  aggravated 
damnation,  to  believe  on  the  Lord  Jesus  Christ ;  and  it 
is  declared,  that  "  he  that  believeth  not,  is  condemned 
already  ;"  and  that "  the  wrath  of  God  abideth  on  him." 
But  invitations,  promises  and  threatenings  are  found  to  be 
altogether  ineffectual.  Said  Christ  to  sinners,  "  Ye  will 
not  come  unto  me,  that  ye  might  have  life." 

Do  any  enquire  how  this  can  possibly  be  the  case  ? 
let  them  only  recollect  what  has  been  said  in  some  of 
the  foregoing  Essays,  on  the  subjects  of  human  deprav- 
ity, and  original  sin.  In  the  discussion  of  these  sub- 
jects, we  have  found  abundant  evidence  of  the  total  sin- 
fulness, and  native  depravity  of  the  whole  human  race. 
This  being  the  character  of  fallen  man,  it  is  rational 
to  conclude,  that  no  one,  in  a  state  of  nature,  can  be 
disposed  to  embrace  the  offers  of  salvation  by  j:he  divine 
Redeemer.  Since  all  men  have,  from  their  nativity,  a 
carnal  mind,  which  is  enmity  against  God,  and  which  is 
not  subject  to  the  law  of  God,  neither  indeed  can  be  5 
how  can  they  yield  submission,  or  even  feel  reconciled 
to  that  plan  of  redemption,  by  which  the  law,  that  they 
hate  and  oppose,  is  magnified  and  made  honorable.^  It 


REGENERATION.  121 

is  easily  seen,  therefore,  why  it  is,  that  no  man,  in  a  state 
of  nature,  is  willing  to  come  unto  Christ,  that  he  may 
have  life.  It  is  easily  seen,  that  the  same  proud  and 
carnal  heart,  which  opposes  the  divine  law,  must  equally 
oppose  the  gospel  of  divine  grace.  So  malignant  is  the 
opposition  of  every  heart  to  the  plan  of  salvation  by  a 
Redeemer,  that  nothing  short  of  a  special  display  of 
divine  power,  can  overcome  it.  Had  there  been  in  the 
covenant  of  redemption,  no  part  assigned  to  the  Holy 
Spirit ;  had  it  not  been  his  office-work  to  renew  the 
hearts  of  sinners,  and  make  them,  the  willing  subjects  of 
Christ's  kingdom ;  the  whole  work  and  suffering  of 
Christ  must  have  been  fruitless,  notwithstanding  their 
all-sufficiency. 

Thus  we  see  at  one  view,  both  the  nature  and  neces- 
sity of  regeneration.  These,  however,  will  be  further 
considered  separately. 

1.  As  to  the  nature  of  regeneration,  or  that  in  which 
it  consists,  it  is  a  change  of  the  heart  of  sinners,  from 
the  love  of  sin  to  the  love  of  holiness.  Or,  if  any  choose 
to  consider  it  as  a  removal  of  the  old  heart,  and  the  cre- 
ation of  a  new  heart ;  to  this  there  is  no  objection.  The 
difference  is  but  verbal.  "  I  will  take  away  the  stony 
heart  out  of  your  flesh,  and  I  will  give  you  an  heart  of 
flesh."  The  figure  here  made  use  of  conveys  the  idea  of 
an  exchange  of  a  bad  for  a  good  heart,— or  a  hard  for  a 
tender  heart.  Regeneration  is  sometimes  expressed  by 
one  similitude,  and  sometimes  by  another.  Sometimes 
by  creation.  "  Create  in  me  a  clean  heart,  0  God,  and 
renew  a  right  spirit  within  me."  "  Created  anew  in 
Christ  Jesus  unto  good  works."  Sometimes  by  the  res- 
urrection of  the  dead.  "  And  you  hath  he  quickened, 
who  were  dead  in  trespasses  and  sins."  "  The  hour  is 
coming,  and  now  is,  wlien  the  dead  shall  hear  the  voice 
of  the  Son  of  God,  and  they  that  hear  shall  live."  But 
more  especially,  and  appropriately,  is  it  represented  by 
the  figure  of  a  birth.  "  Being  born  again,  not  of  cor- 
ruptible seed."  "  Being  begotten  again,  unto  a  lively 
hope."  "  Except  a  man  be  born  again  he  cannot  see 
the  kingdom  of  God."  Regeneration  is  also  represented 
12 


!££  IIEGENERATION. 

as  a  wasiiing,  or  purification.  It  is  called  "  the  washing; 
of  regeneration,  and  renewing  of  the  Holy  Ghost." 
Some  call  it  the  implantation  of  a  holy  principle,  temper, 
or  disposition,  in  the  once  totally  corrupt  and  depraved 
heart.  To  this  there  is  no  ohjection  ;  and  perhaps  this 
is  the  hest  definition  ;  because  it  conveys  the  idea,  dis- 
tinctly, that  it  is  not  an  entire,  but  a  partial  renovation 
of  the  heart. 

Such  being  the  nature  of  regeneration,  it  is  proper,  to 
consider  in  this  connection,  by  whose  agency  this  great 
work  is  effected.  And,  from  a  view  of  the  greatness  of 
the  work,  as  well  as  from  a  view  of  the  awfully  corrupt 
and  depraved  state  of  the  human  heart,  which  is  the  sub- 
ject of  regeneration  ;  it  is  evident,  that  this  is  the  work  of 
God,  Accordingly  it  is  written,  that  the  sons  of  God 
were  horii^  "  not  of  blood,  nor  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,  hut  of  God,^^  "  We  are  his 
workmanship,  created  in  Christ  Jesus,  unto  good  works, 
wiiich  God  hath  before  ordained,  that  we  should  walk  in 
them."  "  According  to  his  mercy,  he  saved  us,  by  the 
wasliing  of  regeneration,  and  renewing  of  the  Holy 
Ghost."  "  God,  who  caused  the  light  to  shine  out  of 
darkness,  hath  shined  in  our  hearts."  When  it  is  said, 
"  Of  his  own  will  begat  he  us,  with  the  word  of  truth  ;" 
the  meaning  is,  that  the  word  of  truth  is  instrumented  of 
this  great  change.  But  it  is  not  an  instrument  by  which 
sinners  produce  this  cliange  in  their  own  hearts;  for 
(note  well  the  expiessions)  "  Of  his  own  will,  begat  he 
?is."  God  does  indeed  employ  the  holy  scriptures,  and 
a  preached  gospel,  and  many  other  means,  to  awaken 
the  conscience,  enlighten  the  understanding,  and  furnish, 
and  present  to  the  mind  the  proper  objects  of  right  af- 
fection. But  let  sinners  bear  in  mind,  that  means  and 
instruments  are  in  the  hands  of  God.  By  him  they  are 
used  to  good  purpose.  But  sinners  have  no  more  relish 
for  tlie  means  of  grace,  than  for  grace  itself. 

Thus,  as  respects  regeneration,  and  sanctification,and 
every  Christian  giace, ''  All  things  are  of  God." 

2,  The  necessity  of  regeneration,  by  the  power  of  the 
Holy  Spirit,  is  strongly  and  repeatedly  expressed  in  the 


KEGEiNERATlOxN.  I^ii 

scriptures;  and  we  have  already  discovered,  in  part,  the 
ground  of  this  necessity.  The  scriptures  ate  emphalical, 
••  Fe  must  be  born  again,'^^  "  The  natural  man,"  who  is 
born  only  of  the  flesh,  "  is  flesh  ^  he  is  carnally  minded, 
which  is  death.  He  receiveth  not  the  things  of  the  Spiiit 
of  God."  "  Except  a  man  be  born  of  water  and  of  tlie 
Spirit,  he  cannot  enter  into  the  kinj^dom  of  God."  In 
the  new  birth,  the  Spirit  of  Christ  is  imbibed  :  '''  And  if 
any  man  have  not  the  Spirit  of  Christ,  which  is  the  Spirit 
of  God,  he  is  none  of  his." 

The  necessitf/  of  regeneration  very  clearly  results  from 
tlie  total,  and  innate  depravity  of  every  natuial  heart. 
This  ground  of  the  necessity  of  regeneration  has  been 
already  suggested  ;  but  it  ought  to  be  most  cleaily  un- 
derstood. The  necessity  of  reijeneration  does  not  arise, 
as  some  suppose,  from  a  natural  inability  to  embrace  the 
offers  of  the  gospel.  The  scriptures  admit  of  no  such 
inability  to  perform  any  one  of  the  divine  commands. 
Although  they  are  clear  in  the  idea  of  absolute  depend- 
ence on  God,  for  regeneration,"  A  new  heart  will  I  give 
you,  and  a  new  spirit  will  1  put  within  you;"  yet  they 
are  equally  clear,  in  requiring  sinners  to  make  them- 
selves a  new  heart,  and  a  new  spirit.  "  Cast  away  from 
you  all  your  transgressions,  whereby  ye  have  transgress- 
ed, and  make  you  a  new  heai  t,  and  a  new  spirit ;  fur  why 
will  ye  die,  O  house  of  Israel  .^"  Surely,  there  can  be  no 
natural  inability,  no  insuperable  difficulty,  in  sinners 
casting  away  their  transgressions,  and  becoming  recon- 
ciled in  heart  to  the  way  of  salvation  by  Jesus  Christ. 
All  the  difficulty,  in  this  case,  exists  only  m  the  heart,  or 
will ;  and  it  does  not  in  the  least  degree,  impair  the  nat- 
ural powei-s  and  faculties  of  the  mind  ;  nor  render  the 
power  of  God  necessary  in  the  nature  of  things  to  change 
the  heart.  Were  sinners  only  disposed  in  heart  to  turn 
to  God,  by  true  repentance  ;  and  to  embrace  the  Saviour, 
by  a  living  faith  ;  where  would  be  the  necessity  of  regen- 
eration ?  But,  most  certainly,  sinners  ought  to  be  thus 
disposed  ;  and,  according  to  the  plain  requirement,  to 
-  make  them  a  new  heart,  and  a  new  spirit." 


121  REGE^ERATIO.X. 

There  is,  however,  another  kind  of  inability,  if  it  be 
proper  to  call  it  so,  which  is  the  sole  ground  of  the  ne- 
cesity  of  regeneration.  This  is  what  is  called  a  moral 
inability.  It  exists  only  in  the  heart;  and  consists  in  a 
strenuous  and  fixed  opposition  to  the  divine  requirements. 
So  great  and  strong  is  this  opposition  to  the  law  and  gov- 
ernment, and  even  the  grace  of  God,  that  all  means  and 
moral  suasions  are  fruitless.  The  more  sinners  are 
invited,  intreated  and  commanded  to  return  to  God,  by 
true  repentance ;  the  more  they  are  hardened  in  sin 
unless  prevented  by  sovereign  grace.  Thus  it  appears, 
that  although  the  door  of  mercy  is  open,  and  sinners  are 
invited  into  Christ's  kingdom ;  yet  they  all,  with  one 
consent  refuse ;  and  refuse  they  will,  if  left  to  them- 
selves, till  they  die  without  hope.  Their  moral  inability, 
though  entirely  different  in  its  nature  from  that  which  is 
natural,  will  effectually  prevent  their  salvation ;  unless 
God,  by  his  Holy  Spirit,  makes  them  willing,  in  the  day 
of  his  power.  O  how  inexcusable  must  sinners  appear, 
when  nothing  but  their  own  voluntary  wickedness,  ren- 
ders the  great  work  of  regeneration  necessary  to  their 
salvation  ! 

Respecting  the  doctrine  of  regeneration,  we  may  fur- 
ther observe,  that  it  is  an  instantaneous  change  of  heart. 
There  has  been  no  point  of  time,  when  those  who  have 
become  the  subjects  of  regeneration,  were  neither  saints 
nor  sinners.  As  the  resurrection  of  the  dead,  at  the  last 
day,  will  be  in  a  moment,  in  the  twinkling  of  an  eye,  so 
is  this  spiritual  resurrection.  Regeneration,  when  com- 
pleted, is  but  a  partial  change  of  heart.  If  this  therefore, 
were  a  gradual  work,  who  could  be  able  to  judge  when 
the  degrees  of  it  amounted  to  a  saving  change  ?  If  regen- 
ts ration  be  any  thing  new,  it  must  be  produced  instan- 
taneously. 

We  may  notice  further. 

It  is  a  work,  imperceptible  at  the  moment,  and  realized 
only  by  its  effects.  '*  The  wind  blovveth  where  it  listeth  ; 
and  thouhearest  the  sound  thereof  ;  but  canst  not  tell 
whence  it  cometh,  nor  whither  it  goeth  ;  so  is  every  one 


J 


REGENERATION.  :||^ 

that  is  born  of  the  spirit."  As  Adam  could  realize  noth- 
ing of  his  own  creation,  till  he  found  himself  completely 
in  existence  ;  so  it  is  in  the  spiritual  creation,  or  regen- 
eration. Of  course,  man  cannot  be  supposed  to  perform 
anj  part,  in  the  glorious  work;  nor  is  there,  strictly 
speaking,  any  agency  whatever,  co-operating  with  the 
divine  agency,  in  producing  the  new  heart.  "  If  any 
man  be  in  Christ,  he  is  a  new  creature ;  old  things  are 
passed  away,  and  behold,  all  things  are  become  new : 
And  all  things  are  of  God,  who  hath  reconciled  us  to  him- 
self by  Jesus  Christ." 

Regarding,  however,  the  distinction  between  common 
grace  and  special  grace,  we  may  notice  many  effects  of 
divine  influence  and  divine  restraints,  which  fall  far 
short  of  producing  a  new  heart.  Men  often  appear  ex- 
ternally, and  through  the  influence  of  what  is  called 
common  grace,  to  be  almost  Christians.  And  this  com- 
mon grace  has,  in  its  nature,  a  strong  tendency  to  bring 
about  a  renovation  of  the  heart.  Still,  without  special 
grace,  it  is  utterly  ineffectual. 

We  observe  further ;  God  usually  takes  certain  meas- 
ures with  those  whom  he  is  about  to  regenerate,  which 
are,  in  some  respects,  preparatory  to  this  glorious  work. 
He  calls  their  attention  to  the  reading  and  ministry  of 
the  word  ;  or  arrests  their  attention  by  special  providen- 
ces: He  sends  the  arrows  of  conviction  into  their  con- 
sciences, and  leads  them  to  a  sense  of  their  awful  sin 
and  danger.  All  these  fall  short  of  special,  regenerating 
grace  ;  but  without  these  preparatives,  we  rarely  hear  of 
an  instance  of  regeneration.  On  the  day  of  Pentecost, 
there  was  powerful  preaching  ;  miracles  also  were 
wrought,  and  the  most  agonizing  conviction  of  sin  was 
felt,  particular  instruction  was  given  to  multitudes,  who 
cried  out  in  the  assembly,  "  Men  and  brethren,  what 
shall  we  do  ?"  All  these  things  took  place,  before  there 
was  a  symptom  of  regeneration.  Afterwards,  when 
their  minds  were  prepared  to  appreciate  the  grace  of  God, 
and  to  obtain  a  more  clear  understanding  of  the  things 
of  Christ's  kingdom;  three  thousand  were  found,  who 
gladly  received  the  word,  and  were  baptiz<^d.  This  is  a 
*12 


1-26  REGErfKRATlON. 

llvelj''  Specimen  of  the  manner^  in  which  God  usuaiiv 
calls  in  his  elect,  hy  regenerating  grace.  We  here  ob- 
serve the  same  mode  of  divine  proceeding,  which  has 
been  observed  in  all  the  subsequent  displays  of  regener- 
ating grace.  This  was  the  method  taken  with  Paul,  in 
the  process  of  his  conviction  and  conversion.  He  was 
slain  by  the  law,  and  cried  out  in  agony  of  soul,  "  Lord, 
what  wilt  thou  have  me  to  do."  After  this,  he  was 
regenerated.  The  instances  here  mentioned  correspond 
with  the  promises  of  Christ  to  his  disciples,  to  send  them 
the  Comforter,  who  should  guide  them  into  all  the  truth. 
It  is  added,"  And  when  he  is  come,  he  shall  reprove  the 
world  of  sin,  of  righteousness  and  judgment."  Such  is 
the  method,  and  such  are  the  means,  by  which  God  car- 
ries on  his  work  of  regenerating  grace.  But  vve  are  to 
remember,  the  means  are  in  the  hand  of  the  Lord,  and 
not  of  men. 

We  further  observe  on  this  subject,  that  regeneration 
is  an  unconditional  work  of  God.  By  this  is  meant,  that 
it  is  not  a  favor  granted  in  consequence  of  any  thing 
done  as  a  condition,  on  which  it  had  been  promised.  It 
is  said  expressly,  "  Not  by  works  of  righteousness  which 
we  have  done;  but  according  to  his  mercy  he  saved  us, 
by  the  washing  of  regeneration,  and  renewing  of  the 
Holy  Ghost."  Some  suppose,  that  although  sinners  can 
do  nothing  meritorious  of  salvation ;  yet  they  can  pray 
for  a  new  heart,  and  take  hold  of  the  promises ;  "  Ask 
and  it  shall  be  given  you," — "Every  one  that  asketh 
receiveth."  But  is  it  not  declared  to  all  the  unregene- 
rate,  "  Ye  ask,  and  receive  not,  because  ye  ask  amiss  .^" 
It  is  absurd  to  suppose  that  regeneration  is  conditional, 
when  it  is,  in  itself,  the  very  beginning,  and  foundation 
of  all  right  exercises  of  heart,  and  all  works  of  right- 
eousness. And  were  it  possible,  that  with  an  unrenewed 
heart,  mankind  could  perform  acceptable  sacrifices  to 
God,  and  do  v\orks  of  righteousness;  sutely,  regenera- 
tion would  be  needless. 

Further  to  illustrate  the  doctrine,  we  may  observe, 
tluit  although  it  is  a  mighty  work  of  God  alone,  to  renew 
the  depraved  heart:  yet  the  subject  of  this  divine  ope- 


REGEWERATION.  127 

ration  is  active  and  voluntary,  in  every  stage  of  this 
divine  operation.  Mysterious  as  this  statement  may 
appear,  it  is  plainly  made  by  the  Apostle  ;  "  Work  out 
your  own  salvation  with  fear  and  trembling ;  for  it  is 
God  who  worketh  in  you,  both  to  will  and  to  do,  of  his 
good  pleasure."  If  it  be  a  question,  therefore,  whether 
men  are  active  or  passive  in  regeneration  ?  The  answer 
may  be,  that,  in  one  sense,  they  are  active ;  and  in  an- 
other sense,  they  are  passive.  As  respects  the  cause  of 
a  new  heart,  God  decides  the  question  ;  "A  new  heart 
will  1  give  you,  and  I  will  cause  you  to  walk  in  my  stat- 
utes." But,  as  respects  the  change  itself,  which  takes 
place  in  the  moral  exercises  and  aftections  of  the  heart, 
men,  who  are  the  subjects  of  this  work  of  God,  are  con- 
stantly active.  They  do  as  actually,  and  voluntarily 
turn  to  the  Lord,  as  if  there  were  no  other  agency  but 
their  own  employed.  The  distinct  agency  of  God  and 
man  is  the  same  in  this  case,  as  in  all  others,  in  which 
divine  influence  is  said  to  operate  on  the  hearts  of  man- 
kind. Their  hearts  are  also  constantly  active.  There 
always  is,  in  the  sense  which  has  been* stated,  a  coinci- 
dence, though  not  strictly  speaking,  a  co-operation  of 
divine  and  human  agency;  but  no  interference  of  one 
with  the  other.  All  the  exercises  of  our  minds  are  alike 
free  and  voluntary,  and  alike  subject  to  the  direction  of 
the  all-wise  and  omnipotent  Jehovah.  On  this  ground 
it  is,  that  we  are  justly  required  to  make  to  ourselves  a 
new  heart,  and  a  new  spirit;  to  turn  from  all  our  trans- 
gressions, to  repent  and  believe  the  gospel.  All  our 
affections  and  volitions  are  as  entirely  our  own,  as  if  we 
were  perfectly  independent.  Whether  therefore,  we  are 
regenerate  or  unVegenerate,  we  are  under  all  possible 
obligation  to  be  holy,  and  faithfully  to  perform  t\{ivy  duty. 
But,  the  fact  is,  that,  left  to  ourselves,  with  the  door  of 
mercy  wide  open,  we  shall  never  even  set  a  foot  on  the 
threshold.  We  have  loved  strangers ;  and  after  them 
v»e  will  go.  To  subdue  the  stubborn  hearts  of  sinners, 
therefore,  and  make  them  sweetly  accord  with  Christ,  in 
the  glorious  scheme  of  redemption,  and  salvation  by 
grace;  is  the  peculiar  work  of  the  Holy  Spirit.     And  how 


128  THE    DOCTRINE 

wonderful  is  the  forbearance  and  rich  grace  of  God,  in 
the  conversion  of  those  who  will  not  come  unto  Christ ! 
The  guilt  of  such  is  far  greater  than  if  Christ  had  never 
been  revealed.  Well  may  the  Apostle  consider  the  gift 
of  the  Holy  Spirit,  after  Christ  was  rejected,  as  the  un- 
speakable gift;  and  well  may  those  who  blaspheme 
against  the  Holy  Ghost,  be  utterly,  and  forever  unpardon- 
able  AMEN. 


ESSAY  XVI. 

The  Doctrine  of  Election. 

Redemption,  by  the  precious  blood  of  Christ,  by 
which  the  door  of  mercy  is  opened  to  sinners  ;  and  by 
which  the  way  is  prepared  for  the  invitations  of  the 
gospel ;  is  found  to  be  made  equally  for  all  mankind. 
Christ  is  the  propitiation  for  the  sins  of  the  whole  world. 
And  he  gave  himself  a  ransom  for  all.  But  the  special 
work  of  the  Holy  Spirit,  to  apply  the  work  of  redemp- 
tion, and  give  it  a  saving  effect,  even  that  crowning  work 
of  divine  grace,  which  is  called  regeneration,  extends 
only  to  a  part  of  fallen  men.  And  if  a  part  only  are 
regenerated,  by  the  grace  of  God  5  it  is  doubtless  a  cho- 
sen part,  a  part  selected^  according  to  infinite  wisdom  and 
goodness,  from  all  the  rest  of  the  human  race.  The  doc- 
trine of  election,  in  its  most  extensive  sense,  is  implied 
and  involved  in  the  doctrine  of  God's  decrees.  The 
election,  or  choice  of  the  Divine  mind,  is  nearly  the 
same  as  his  decree. 

To  avoid  the  repetition  of  ideas  and  arguments  con- 
tained in  the  preceding  essays,  we  may  limit  the  present 
discussion  chiefly  to  the  more  appropriate  meaning  of 
the  word,  election,  as  it  relates  to  the  choice  of  the  sub- 
jects of  grace  and  salvation.  This  view  of  the  doctrine 
of  election  may  be  stated   in   the  following  definition ; 


OF    ELECTIOX.  1£9 

That,  from  the  whole  race  of  sinful  men  God  has,  accor- 
ding to  his  own  most  holy  and  eternal  purpose,  and  for 
the  richest  display  of  his  own  glory,  chosen  a  certain 
number,  consisting  of  particular  persons  exclusively,  to 
be  the  happy  subjects  of  his  special  grace,  and  the  heirs 
of  eternal  salvation  ;  giving  up  all  the  rest  to  final  con- 
demnation. 

That  this  doctrine  is  an  important  article  in  tlie  sys- 
tem of  divine  truth,  may  be  argued  from  various  consid- 
erations, some  of  which  will  be  noticed. 

1.  It  is  evident  from  a  consideration  of  our  absolute 
dependence  on  the  grace  of  God  for  salvation.  If  sinful 
men  are  dependent  on  divine  grace  for  redemption,  for 
regeneration,  for  all  the  christian  graces,  and  for  perse- 
verance to  life  eternal ;  who  can  imagine,  that  God  does 
all  these  things  for  a  certain  definite  number  of  perish- 
ing sinners,  without  a  previous,  fixed  purpose  or  choice 
so  to  do  ^  Had  there  been  no  choice  of  God,  that  one 
should  be  saved  rather  than  another,  when  all  were 
absolutely  dependent  on  him  ;  how  is  it  to  be  accounted 
for,  that  one  is  taken,  and  another  left  ^  One  becomes  a 
convert  to  Christ,  and  another  becomes  a  libertine  and  a 
reprobate.  Altogether  more  is  done  for  one  than  for 
another,  though  in  similar  circumstances.  Says  Paul  to 
the  real  christian,  "  Who  makeih  thee  to  differ  from 
another  .^"  Whoever  makes  the  difference,  makes  it  by  a 
voluntary  pui*pose  and  design  ;  and  this  is  what  we  call 
election. 

2.  It  may  be  observed,  that  the  doctrine  of  God's  de- 
crees, so  far  as  it  relates  to  the  salvation  of  sinners,  is 
nearly,  if  not  perfectly  identical  with  the  doctrine  of 
election.  For  God  to  decree  the  salvation  of  certain 
individuals  of  the  fallen  race  of  men,  is  the  same  thing 
as  to  choose  their  salvation.  But  we  have  found,  that 
the  decrees  of  God  extend  to  every  event  in  the  universe. 
Of  course,  the  election  of  certain  individual  sinners  to 
salvation  is  established.  He  that  believes  in  God'§ 
infinitely  wise  and  holy  decrees,  will  readily  believe  in 
the  doctrine  of  election  :  for  it  is  necessarily  implied  in 
his  decrees. 


3.  Unless  we  can  suppose  God  to  be  indifferenl  res- 
pecting one  of  the  greatest  of  all  the  concerns  of  his 
spiritual  kingdom  ;  indifferent  respecting  the  number  or 
the  persons  who  shall  be  saved,  and  the  number  or  i\\e 
persons  who  shall  be  lost  ;  we  must  concede  to  the  doc- 
trine of  election.  But  who  can  imagine,  for  a  moment, 
that  God  is  indifferent  in  a  case  of  such  infinite  magni- 
tude. Paul,  we  find  was  a  *' chosen,  or  elected  vessel 
unto  Christ,  to  bear  his  name  before  the  gentiles,  and 
kings  and  the  children  of  Israel."     Can  any  one  suppose 


that  it  was  a  matter  of  indifference  in  the  mind  of  Christ, 
whether  it  should  be  the  persecuting  Saul  of  Tarsus,  or 
some  other  man,  who  should  do  all  this  ?  There  were, 
doubtless,  many  circumstances  respecting  this  persecu- 
ting Saul,  which  rendered  it  peculiarly  important,  that 
he,  rather  than  any  other  man,  should  be  converted  ;  and 
should  bear  the  name  of  Jesus  Christ  among  the  gentiles, 
and  plead  his  cause  before  the  kings  and  potentates  of 
the  earth.  In  this  case,  there  was  no  appearance  of  in- 
difference in  the  mind  of  Christ.  He  had,  from  eternity, 
made  up  his  mind^  that  Saul  himself,  vile  as  he  was,  should 
be  converted,  and  should  be  the  great  Apostle  of  the 
gentiles.  And  since  the  conversion  of  sinners  is,  in  all 
cases,  a  matter  of  infinite  importance ;  and  the  reasons 
for  the  conversion  of  one,  rather  than  another,  are  per- 
fectly clear  in  the  divine  mind  ;  surely  no  one  can  con- 
ceive, that  God  is  indifferent,  in  any  case  whatever.  Of 
course,  he  has  an  election,  a  choice,  a  fixed  purpose,  by 
which  the  wide  distinction  is  made  among  those  who  are 
equally  dead  in  sin. 

4.  Another  forcible  argument  is,  that,  considering  the 
character  and  perfections  of  God,  it  is  infinitely  best,  and 
most  desirable,  that  he  should  designate  the  persons  to 
be  saved,  and  the  persons  to  be  lost.  In  this  most  inter- 
esting and  important  part  of  the  divine  government,  we 
ought  greatly  to  rejoice,  rather  than  to  murmur  and  repine. 
For  we  may  rest  assured,  that  the  Judge  of  all  the  earth 
doth  rig'ht.  A  vvide  distinction  actually  takes  place 
among  mankind,  both  as  nations,  and  as  individuals. 
And  who  would  not  choose,  if  such  distinctions  must 


OF    ELKC'JiO^.  ISf 

exist,  that  they  siiould  be  under  the  direction  of  an 
infinitely  wise  and  holy  God,  rather  than  of  mere  blind 
chance. 

But  if  it  be  infinitely  best,  and  most  desirable,  that 
God  himself  should  choose  the  objects  of  his  favor,  rather 
than  leave  the  infinitely  important  decision  to  another; 
we  may  be  assured  that  he  will  do  it.  He  will  have  mer- 
cy on  whom  he  will  have  mercy^  and  he  will  have  compas- 
sion on  whom  he  will  have  compassion. 

Finally  ;  The  most  clear  and  satisfactory  evidence  of 
the  doctrine  of  election,  is  derived  from  the  holy  scrip- 
tures. The  bible  most  abundantly  asserts  this  great  and 
glorious  doctrine.  The  Saviour  speaks  often,  and  dis- 
tinctly, of  the  elect,,  as  of  a  certain  number,  and  certain 
individuals,  who  were  given  him  by  the  Father,  to  be  the 
subjects  of  special  grace  and  salvation.  *'  All  that  the 
Father  giveth  me,  shall  come  unto  me  5  and  him  that 
cometh  unto  me,  1  will  in  no  wise  cast  out."  "  I  pray 
not  for  the  world,  but  for  those  whom  thou  has  given 
me."  To  the  Father  he  says  in  prayer  ;  "  As  thou  hast 
given  him  power  over  all  fiesh,  that  he  should  give  eter- 
nal life  to  as  many  as  thou  hast  given  him."  Speaking 
of  false  prophets  who  should  arise,  Christ  says,  "  They 
shall  deceive,  if  it  were  possible,  even  the  very  elect." 
Me  informed  his  disciples,  that  they  were  the  subjects 
of  his  election.  "Ye  have  not  chosen  me,  but  I  have 
chosen  you,  and  ordained  you,  that  you  should  go  and 
bring  forth  fruit,  and  that  your  fruit  should  remain." 
«  Ye  are  not  of  the  world,  but  I  have  chosen  you  out  of 
the  world."  Christians  are  often  denominated  the  elect. 
For  by  their  conversion  to  Christ,  their  election  is  made 
manifest.  "£Zecf,  according  to  the  foreknowledge  of  God 
the  Father."  "  He  shall  send  his  angels,  and  gather  to- 
gether his  elect,^^  "  Shall  not  God  avenge  his  own  elect  .^" 
"  Who  shall  lay  any  thing  to  the  charge  of  GocPs  elect  .^" 
The  Apostles,  also,  fully  confirmed  the  doctrine  of  elec- 
tion. When  the  gentiles  had  begun  to  receive  the  gospel, 
it  is  said,  "  God  did  visit  the  gentiles,  to  take  out  of  them 
a  people  for  his  name."  This  was  a  sf/gc^io72  of  a  part 
from  the  whole.      To  e»nco«rage  Paul  in  his  labors  at 


I5t  THE    DOCTRINE 

Corinthj  the  Lord  declared^  "  I  have  much  people  in  thib 
city."  These  could  be  God's  people,  only  by  the  elec- 
tion of  God  ;  for,  as  yet,  they  were,  for  the  most  part, 
in  a  state  of  heathen  idolatry.  In  the  first  epistle  ot 
Peter,  the  church  is  styled  a  chosen,  or  elected  genera- 
tion :  and  in  his  second  epistle,  they  who  constitute  the 
church,  are  called  the  elect,  according  to  the  foreknowl- 
edge of  God  the  Father.  Paul,  describing  the  woeful 
state  of  the  reprobate  Jews,  makes  this  exception,  that 
"  There  is  a  remnant,  according  to  the  election  of  grace.^^ 
Thus  the  churches  and  followers  of  Christ  are  often 
denominated  the  elect.  The  doctrine  of  election  is 
established  by  a  single  text  respecting  Jacob  and  Esau. 
"  For  the  children  being  not  yet  born,  neither  having 
done  any  good  or  evil,  that  the  purpose  of  God  according 
to  election  might  stand,  not  of  works,  but  of  him  that 
calleth ;  it  vi^as  said  unto  her,"  their  mother  Rebecca, 
"  The  elder  shall  serve  the  younger,^^  As  it  is  written, 
"  Jacob  have  I  loved,  but  Esau  have  I  hated."  Between 
these  twin  brothers,  the  Lord,  by  his  own  purpose  and 
election,  made  a  wide,  if  not  an  everlasting  distinction. 
Lest  any  should  suppose  that  God's  election  takes 
place  in  time,  and  has  not  been  from  eternity ;  we  may 
notice  some  testimonies  on  this  head.  To  the  Ephesians, 
the  Apostle  says,  "  According  as  he  hath  chosen  us  in 
him,  before  the  foundation  of  the  world,  that  we  should 
be  holy."  Also,  in  his  second  letter  to  the  Thessaloni- 
ans,  the  Apostle  expresses  his  thankfulness  to  God  for 
the  brethren,  beloved  of  the  Lord,  because  "  God  had 
from  the  beginning,  or  from  eternity,  chosen  them  to 
salvation,  through  sanctification  of  the  Spirit,  and  belief 
of  the  truth."  And  again  ;  The  manifold  wisdom  of 
God,  displayed  by  the  redeemed  and  elected  church  of 
Christ,  is  said  to  be  "  According  to  the  eternal  purpose^ 
which  he  purposed  in  Christ  Jesus  our  Lord."  And  in 
fact,  the  immutability  of  God  implies,  that  his  election 
and  purposes  are  all  eternal,  and  cannot  be  otherwise. 
For,  he  is  without  variableness,  or  shadow  of  turning, 
"  he  is  the  same  yesterday,  to  day  and  forever." 


OF    ELKCTIWN. 


i^ 


Further  to  illustrate  the  doctrine  of  election,  and  if 
possible,  to  commend  it  to  every  man's  conscience,  we 
may  attend  to  some  particular  remarks. 

1.  The  elect  are  not  chosen  to  salvation,  on  account 
of  any  good  disposition,  or  moral  excellency  which  they 
possess ;  nor  on  account  of  any  foreseen  repentance, 
faith,  or  obedience.  Election,  as  well  as  regeneration, 
is  of  free  grace,  and  is  absolutely  unconditional.  The 
subjects  of  election  are  "  chosen  in  Christ  before  the 
foundation  of  the  world,"  not  because  they  are,  in  any 
measure,  holy ;  but  "  that  they  should  be  hohj,  and  with- 
out blame  before  him  in  love."  "  Who  maketh  thee  to 
differ  from  another  ?  and  what  hast  thou,  that  thou  didst 
not  receive  ?"  The  difference  that  takes  place  between 
the  elect  and  others,  is  the  fruit  and  consequence,  and 
not  the  ground  and  reason  of  their  election.  In  the  case 
of  Paul,  and  many  others,  election  to  salvation  could  not 
be  owing  to  any  foreseen  goodness.  For  it  is  abundantly 
evident,  that,  in  their  natural  state,  they  were  void  of 
goodness ;  and  that,  in  their  renewed  and  converted 
state,  their  goodness  was  the  fruit  of  the  Holy  Spirit. 
"  By  the  grace  of  God,"  said  Paul,  "  I  am  what  I  am." 

The  repentance,  faith  and  obedience  of  the  elect  were 
indeed  foreseen  by  the  omniscient  God.  But  they  were 
foreseen,  as  the  effects,  and  not  the  cause  of  renewing 
grace  ;  and  renewing  grace  was  foreseen  as  the  effect  of 
the  election  of  God.  Repentance  and  faith  are  the  gift 
of  God  ;  and  this,  precious  gift  is  the  fruit,  and  not  the 
cause,  or  condition  of  his  election.  Had  it  not  been  for 
the  election  of  God,  and  regenerating  grace,  never  would 
there  have  been  an  instance  of  repentance  towards  God, 
and  faith  towards  our  Lord  Jesus  Christ. 

2.  No  man  is  elected  to  salvation,  at  all  events, 
whether  he  be  holy  or  unholy,  penitent  or  impenitent. 
For  it  is  plainly  declared  in  the  scriptures,  that  sinful 
men  are  "  chosen  to  salvation  through  sanctification  of 
the  Spirit,  and  belief  of  the  truth :"  "  Chosen  in  Christ, 
that  they  should  be  holy,  and  without  blame  before  him  in 
love."  Do  we  not  read,  that  we  must  "  follow  peace  with 
all  men,  and  holiness,  without  which  no  man  can  see  the 

13 


\Si  THE    DOCTRUNL 

Lord  ?"  IIovv  great  is  the  error  antl  absurdity  of  those 
who  say,  if  they  are  elected  they  shall  be  saved  at  all 
events !  and  if  not,  then,  at  all  events  they  shall  be 
damned  !  These  are  rash  and  groundless  conclusions 
from  the  doctrine  of  election.  Why  does  the  Apostle 
exhort  us  to  give  diligence  to  make  our  calling  and  elec- 
tion sure?  Repentance,  faith  in  Christ,  and  holy  obedi- 
ence to  the  divine  requirements,  which  are  considered  as 
the  condition  of  salvation,  consist  in  the  voluntary  exer- 
cises of  our  own  minds  ;  and  they  are  considered  as  our 
own  acts  and  deeds.  Without  these,  salvation  is  no- 
where promised  in  the  gospel.  Of  course,  a  neglect  of 
duty  cuts  oft' the  hope  of  salvation  by  the  gracious  election 
of  God. 

3.  By  electing  a  part  of  mankind  to  salvation,  God 
does  no  injustice  to  the  non-elect.  All  have  sinned,  and 
fallen  under  just  condemnation.  And  all  ought  to  be 
thankful,  rather  than  envious,  that  God  extends  his  grace 
to  any  of  the  fallen  race  of  men. 

From  a  view  of  the  perfections  of  God,  and  of  his 
abundant  grace,  in  the  election  and  salvation  of  a  multi- 
tude, which  no  man  can  number  5  we  may  rest  assured, 
that,  were  it  for  his  own  glory,  and  the  general  good, 
to  save  all  mankind,  all  would  be  saved ;  and  even  the 
universe  would  be  delivered  from  both  moral  and  natural 
evil.  But,  as  matters  are, "  W  hat  if  God,  willing  to  shew 
his  wrath,  and  make  his  power  known,  endureth,  with 
much  long-suftering,  the  vessels  of  wjgflh,  fitted  to  des- 
truction ;  and  that  he  might  make  k^wn  the  riches  of 
his  glory,  on  the  vessels  of  mercy,  which  he  had  afore 
prepared  unto  glory  ?"  If  a  wise  king,  having  granted  an 
act  of  pardon  to  all  his  rebellious  subjects,  on  condition 
of  true  penitence;  and  finding  all  still  persisting  in  their 
rebellious  temper,  could  devise  a  way,  whereby  he  could 
melt  their  hearts  into  submission  to  his  government ;  he 
would  then  be  at  his  option,  whether  to  melt  the  hearts  of 
all,  or  of  a  part  only  ;  holding  the  rest  as  examples  of  vin- 
dictive wrath,  and  just  punibhment.  If  he  can  be  sure 
to  rid  as  many  criminals,  and  just  such  individuals,  from 
guilt  and  punishment,  as  the  greatest  good  of  his  king- 


OP    ELECTION.  i«d§ 

clom  requires ;  does  he  do  injustice  to  the  rest  ?  Is  it  not 
then  a  clear  case,  that  the  wise  and  holy  election  of  God, 
by  which  some  are  taken,  and  others  left,  is  consistent 
with  perfect  justice  ;  and  is  doing  no  injury  to  the  non- 
elect  ! 

4.  It  is  evident,  that,  in  his  election,  God  is  not  a  res- 
pecter of  persons.  To  despise  the  poor,  and  be  partial 
to  the  rich  and  honorable,  is  to  respect  persons.  But, 
in  the  exercise  of  mercy  to  the  guilty,  there  is  scarcely 
room  for  partiality.  But,  effectually  to  guard  against  the 
charge  of  partiality,  "  God  hath,"  generally  speaking, 
"  chosen  the  poor  of  this  world  ;  and  made  tnem  ricli  in 
faith,  and  heirs  of  his  kingdom."  In  the  bestowment  of 
his  grace,  he  has  an  undoubted  right,  if  the  general  good 
require  it,  to  make  the  last  first,  and  the  first  last.  "  Is 
it  not  lawful  for  me  to  do  what  I  will  with  mine  own  ?" 

5.  The  doctrine  of  election  is  consistent  with  the  free 
offers  and  invitations  of  the  gospel.  It  has  been,  more 
than  once,  made  manifest,  in  the  discussion  of  the  sys- 
tem of  divine  truth,  that  all  mankind,  sinners  as  well  as 
saints,  are  free  agents,  and  accountable  to  God.  All 
mankind,  elect  and  non-elect,  are  under  obligation  to 
repent  and  believe  the  gospel;  to  love  God,  and  keep 
his  commandments  5  to  embrace  the  Holy  Saviour,  and 
be  his  faithful  followers.  On  God's  part, "  All  things  are 
now  ready."  An  all-sufficient  atonement  is  made  ;  and 
nothing  prevents  the  salvation  of  sinners,  but  their  own 
evil  heart  of  unbelief ,  Salvation  is  offered  to  all,  and  of 
course,  to  the  non-elect,  as  well  as  the  elect.  These,  in 
a  state  of  nature,  when  they  cannot  be  distinguished 
from  the  elect,  are  the  proper  subjects  of  the  offers  of  the 
gospel.  And  when  the  non-elect  perish  in  their  sins,  the 
fault  is  wholly  their  own.  God,  in  his  word  and  provi- 
dence, evidently  treats  mankind  as  free  and  accountable 
creatures ;  and  all  the  offers,  invitations,  entreaties,  and 
expostulations  of  the  gospel,  are  evidently  made  with 
perfect  sincerity.  In  an  important  sense,  he  is  not  wil- 
ling that  any  should  perish,  but  that  all  should  come  to 
repentance.  In  itself  considered^  he  has  no  pleasure  in 
the  death  of  him  that  dieth ;  but  that  he  turn  from  his  evil 


136  REPROBATIOX    A>'D 

way  and  live.    "  Turn  ye,  turn  ye,  for  why  will  ye  die, 
O  house  of  Israel." 

7.  The  doctrine  of  election  is  so  far  from  being  a  dis- 
couraging doctrine,  as  some  suppose,  that  it  is  the  basis 
of  all  hope  of  salvation.  Couj^idering  the  lost  state  of 
man,  there  is  no  other  power  but  that  of  God,  which  is 
equal  to  the  great  work;  no  other  name,  and  no  other 
merit  but  that  of  Christ.  And  since  he  has  determined 
to  save  an  innumerable  multitude,  by  his  grace,  there  is 
a  gleam  of  hope  in  the  case  of  all  but  the  reprobate.  All 
are  subjects  of  the  exhortation,  "Turn  ye  to  the  strpng 
hold,  ye  prisoners  of  hope amen. 


ESSAY  XVII. 

Reprobation  and  the  Unpardonable  Sin. 

Connected  with  the  doctrine  of  election,  divines 
have  generally  admitted  the  contrast,  or  what  has  been 
called  the  doctrine  of  reprobation.  "  By  God's  decree  of 
reprobation"  (to  use  the  words  of  the  Assembly  of  di- 
vines) ''  is  meant  his  eternal  purpose,  according  to  his 
sovereignty,  and  the  unsearcliable  counsel  of  his  own 
will,  of  passing  by  all  the  rest  of  the  children  of  men, 
who  are  not  elected  ;  and  leaving  them  to  perish  in  their 
sins,  unto  the  praise  of  the  power  of  his  wrath  and  infin- 
ite justice,  in  their  everlasting  punishment.  Rom.  ix.  21, 
9.2.  "  Hath  not  the  potter  power  over  the  clay  of  the 
same  lump,  to  make  one  vessel  unto  honor,  and  another 
unto  dishonor  ?  What  if  God,  willing  to  shew  his  wrath, 
and  make  his  power  known,  endured,  with  much  long- 
suftering,  the  vessels  of  wTath,  fitted  to  destruction  ?" 

That  God  has  an  eternal  purpose,  respecting  the  final 
sin  and  condemnation  of  the  non  elect,  is  as  evident,  as 
that  he  has  an  eternal  purpose  respecting  the  conversion 
and  final  salvation  of  the  elect.     His  purpose  concerning 


THE    UNPARDONABLE    SIN.  137 

the  non-elect,  is  indeed  clearly  implied  in  bis  purpose 
concerning  the  elect.  All  are  totally  sinful  and  con- 
demned ;  and  if  a  certain  number  is  selected  from  the 
rest,  and  chosen  to  salvation,  througli  sanctilication  of 
the  Spirit  and  belief  of  the  truth  ;  the  consequence  is. 
and  must  be,  that  the  remainder  perish  in  their  sins. 
They  are  said  to  be  vessels  of  wrath,  fitted  to  des- 
truction. 

Not  only  is  the  final  condemnation  of  all  the  non-elect 
established  by  the  eternal  purpose  of  God  ;  but,  by  the 
same  eternal  purpose,  the  way  and  means  of  their  des- 
truction are  also  established.  As  "  Ail  things  work 
together  for  good  to  them  that  love  God,  to  them  who  are 
the  called  according  to  his  purpose  ;"  so,  on  the  other 
hand,  all  things  work  together  for  evil  to  them  that  hate 
God,  to  them  who  are  treasuring  up  wrath  against  the 
day  of  ivrath.  All  the  means  of  grace,  by  which  the 
saints  are  ripening  for  eternal  glory,  are  perverted  by 
sinners,  and  become  the  meai^s  of  ripening  them  for 
everlasting  ruin.  All  the  solemn  and  weighty  doctrines 
of  divine  truth,  and  especially  the  doctrines  of  election 
and  reprobation,  when  they  appear  by  their  fiuits,  in  tlie 
conversion  of  one,  and  not  of  another  ;  excite  great  dis- 
satisfaction in  the  hearts  of  those  who  are  in  the  uay  to 
destruction.  The  ministers  of  the  gospel,  in  their  faith- 
ful labors  for  the  good  of  souls,  are  a  "sweet  savor  of 
Christ,  in  them  that  are  saved,  and  in  them  that  perish. 
But  to  one,  they  are  the  savor  of  death  unto  death  ;  and 
to  the  other  the  savor  of  life  unto  life."  Sinners  are 
gradually  hardened  by  those  very  means,  which,  in  their 
nature,  tend  most  strongly  to  soften  their  heai  ts.  The 
most  afflictive  providences,  which,  for  a  season,  seem  to 
break  their  hearts,  are  soon  forgotten  ;  and  they  return, 
with  increasing  eagerness,  to  their  wicked  courses,  and 
ripen  faster  than  ever  for  endless  woe.  This  is  the  man- 
ner,  m  which  sinners  are  hardened.  It  is,  perhaps  in- 
variably eftected  by  the  abuse  of  some  special  means  of 
conviction.  Thus  it  was  that  th.e  heart  of  Pharaoh  was 
hardened.  Miracles  were  wrought  to  enforce  the  de- 
mand made  bv  Moses,  that  the  Israelites  should  be  releas- 
*J3 


138  REPROBATION    ANi» 

ed  from  their  bondage.  Miracles  were  a  demonstration 
of  divine  authority.  This  visible  display  of  divine 
authority  was  opposed  and  rejected  by  Pharaoh  ;  and  of 
course,  his  heart  was  hardened.  This  was  the  way,  in 
which  Christ  hardened  the  hearts  of  the  Jewish  priests 
and  rulers.  He  spake  as  never  man  spake  ;  and  he 
wrought  many  miracles.  In  resisting  these  testimonies 
of  the  divinity  of  Christ,  they  became,  at  last,  utterly 
hardened  and  reprobate.  Without  remorse,  they  coultl 
crucify  the  Lord  of  glory*  Thus,  speaking  of  the  elect 
and  non-elect,  Paul  draws  the  conclusion,  "  Therefore 
hath  he  mercy  on  whom  he  will  have  mercy,  and  whom 
he  will  he  hardeneth."  "  The  elect  hath  obtained  it,'' 
hath  obtained  salvation,  "  and  the  rest  were  blinded.-' 
In  this  sense,  though  not,  perhaps,  in  the  highest  sense  of 
the  word,  all  the  non-elect  are  called  reprobate.  Accord- 
ingly, the  Apostle  Paul,  having  exhorted  professing  chris- 
tians to  self-examination,  adds.  Know  ye  not  your  own 
selves  how  that  Jesus  Christ  is  in  you,  except  ye  be  rep- 
robates .^  i.e.  ripening  for  destruction. 

The  non-elect  are  called  the  vessels  of  wrath,  fitted  to 
destruction;  which  implies  as  real  a  purpose  of  divine 
wrath  respecting  them,  as  the  purpose  of  divine  mercy 
respecting  the  vessels  of  mercy. 

Such  are  the  instructions  of  the  scriptures,  respecting 
that  reprobation  of  the  non-elect,  which  is  considered  as 
a  counterpart  to  the  salvation  of  the  elect.  Reprobation, 
considered  as  a  judicial  act  of  the  Deity,  remains  to  be 
considered. 

In  connection  with  the  great  and  important  doctrines 
of  Election  and  Reprobation,  it  may  not  be  improper  to 
attempt  an  explanation  and  improvement  of  the  very 
alarming  doctrine  of  the  unpardoimble  sin.  "  There  is  a 
sin  unto  death,"  says  the  Apostle:  and  it  appears  to  be 
in  consequence  of  this  sin,  that  God,  by  a  judicial  act, 
gives  men  up  to  uncleanncss^  through  the  lusts  of  their 
own  hearts  ;  gives  them  up  to  vile  affections.  It  is  added, 
that,  "As  they  did  not  like  to  retain  God  in  their  know- 
ledge, God  gave  them  over  to  a  reprobate  mind,  to  do 
those  things  which  are  not  convenient,  being  filled  with  all 


THE    UNPARDONABLE    SIN,  139 

unrighteousness."  The  Apostle,  to  the  church  of  Thes- 
salonica,  speaking  of  the  man  of  sin^  the  son  of  perditionn 
meaning  the  papal  Antichrist,  who  opposeth  and  exalteth 
himself  above  all  that  is  called  God  or  that  is  worshipped  ; 
even  him  whose  coming  is  after  the  working  of  Satan, 
witli  all  power  and  signs,  and  lying  wonders,  and  with 
all  deceivableness  of  unrighteousness  in  them  that  perish, 
because  they  received  not  the  love  of  the  truth  that  they 
might  be  saved  ;  observes,  that  "  for  this  cause,  God 
shall  send  them  strong  delusion,  that  they  shouhl  believe 
a  lie,  that  they  all  might  be  damned,  who  believed  not 
the  truth,  but  had  pleasure  in  unrighteousness."  We 
read  of  those  who  are  reprobate  concerning  the  faith  ;  and 
of  those  who  are  abominable,  disobedient,  and  to  every 
good  workj  reprobate.  These  several  passages  of  scrip- 
ture suggest  to  us  the  doctrine  of  an  actual  repro})ation 
of  heart ;  and  an  abandonment  of  God,  to  the  commis- 
sion of  sin  with  greediness.  Awful  indeed  must  be  that 
sin,  which  involves  the  whole  soul  and  body  in  the  slavery 
of  Satan  and  of  ungodly  lusts. 

We  now  come  directly  to  the  enquiry,  in  what  the 
unpardonable  sin  consists  ?  And  we  find,  that  a  grand 
peculiarity  of  this  sin  is,  that  it  is  a  sin  against  the  Holy 
Ghost.  Although  every  sin  is  oftensive  equally  to  the 
Triune  God  ;  yet  certain  crimes  may  he  committed  more 
directly  against  one  person  of  t\\e  Godhead  than  the 
others.  Unbelief,  for  instance,  is  a  more  direct  attVont 
to  Christ,  who  is  the  faithful  and  true  witness,  than  to 
the,  Father,  or  the  Holy  Ghost.  Also,  when  sinners 
abandon  themselves  to  all  kinds  of  immorality,  and  to 
the  open  violation  of  the  divine  lav/ ;  they  offer  a  more 
particular  affront  to  God  the  Father,  who  is  our  lawgiver, 
and  to  wiiom  we  are  strictly  bound  to  yield  obedience 
and  honor.  But  when  mankind,  with  great  audacity, 
oppose  and  vilify  the  special  work  of  Divine  grace,  in 
the  conviction  and  conversion  of  sinners,  this  is  a  more 
particular  opposition  and  affront  to  the  Holy  Ghost,  who 
is  the  Spirit  of  all  grace.  In  this  consists  the  sin  unto 
death.     It  is  a  sin  particularly  against  the  Holy  Ghost. 


140  REPROBATION    ANP 

Again  we  observe,  It  is  an  overt  and  external  sin — a 
sin  which  cannot  be  committed  merely  in  the  heart.  It 
is  a  blcifiphemy^  or  something  equal  to  blasphemy  against 
the  Holy  Ghost.  Some  have  supposed  that  it  must  be  a 
sin  of  the  tongue,  and  cannot  be  committed  by  any  other 
means  but  evil  speaking.  But  Paul,  who  so  narrowly 
escaped  the  sin  unto  death,  was  not  only  a  blasphemer ^ 
but  also  a  persecutor^  and  injurious  ^  and  it  is  intimated, 
that  in  all  his  wicked  opposition  to  the  church,  and  to 
the  glorious  work  of  divine  grace,  he  approximated  to 
the  unpardonable  sin.  When  he  stood  by,  and  consented 
to  the  death  of  Stephen,  and  when  he  punished  Christians 
oft,  in  every  synagogue  ;  and  when  he  made  havoc  of  the 
church,  and,  entering  into  every  house,  haled  men  and 
women,  and  committed  them  to  prison ;  and  when  they 
were  put  to  death,  gave  his  voice  against  them  ;  and 
when  he  received  a  commission  and  authority  from  the 
chief  priests  and  rulers,  to  go  to  Damascus,  to  bind  and 
imprison  and  destroy  all  that  called  on  the  name  of  the 
Lord  ;  it  was  his  general  line  of  conduct*  and  not  simply 
his  evil  speakings  which  exposed  him  to  the  sin  unto 
death.  It  is  a  just  maxim,  that  actions  speak  louder  than 
words.  The  unpardonable  sin  is  doubtless,  an  external 
sin  committed  with  great  malice  of  heart ;  but  not  limited 
to  the  tongue. 

We  observe  further ;  it  is  a  sin  against  great  light ; 
and  against  the  clear  dictates  of  a  well  informed  con- 
science. "  This  is  the  condemnation,''^  said  the  Saviour 
to  the  reprobate  Jews,  "  that  light  is  come  into  the  world, 
and  men  love  darkness  rather  than  the  light,  because 
their  deeds  are  evil."  To  sin  perversely,  against  a  clear 
conviction  of  gospel  truth,  and  against  the  known  and 
acknowledged  operations  of  the  Holy  Spirit,  is  the  most 
presumptuous  and  desperate  wickedness,  of  which  we 
are  capable.  Wlien  the  Saviour  pronounced,  respecting 
the  enlightened  and  perverse  Jews,  that  they  ''  had  no 
cloak  for  their  sins;"  the  meaning  was,  that  they  were 
reprobate;  or  judicially  hardened. 

One  thing  further  respecting  the  unpardonable  sin,  is, 
that  it  is  the  fruit  and  eft'ect  of  great  malice  of  heart: 


THE    UNPARDONABLE    SIN.  141 

antl  especially  in  view  of  the  sovereignty  of  divine  grace, 
in  the  conversion,  only  of  the  elect.  How  great  and 
desperate  must  be  the  malice  of  the  heart,  to  induce  a 
man,  in  open  and  daring  defiance  of  the  conviction  of 
his  own  conscience ;  and  in  the  full  expectation  of  work- 
ing out  his  own  damnation ;  to  blaspheme  against  the 
Holy  Ghost!  There  is  doubtless,  in  all  impenitent  sin- 
ners, a  strong  opposition  of  heart  to  God,  to  his  govern- 
ment, and  to  the  dispensation  of  his  grace.  Through  the 
ignorance  that  is  in  them,  because  of  unbelief,  and  the 
blindness  of  their  hearts,  many  sinners,  like  the  perse- 
cuting Saul  of  Tarsus,  strenuously  and  zealously  oppose, 
even  the  work  of  the  Holy  Spirit.  They  declaim  against 
awakenings,  and  revivals  of  religion  ;  and  even  persecute 
the  zealous  advocates  for  the  work  of  grace.  These,how- 
ever,  may  be  far  from  a  state  of  final  reprobation.  Only 
let  their  eyes  be  opened,  to  see  and  realize  the  truth,  as  it 
is  exhibited  in  the  scriptures ;  and  to  see  the  awful 
depravity  of  their  hearts;  and  they  feel,  as  Paul  did 
ivhen  the  commandment  came.  "  When  the  command- 
ment came,  sin  revived,  and  I  died.''  Small  and  feeble 
is  the  malice  of  the  common  enemies  of  Christ,  compared 
with  that  of  the  desperado,  who  commits  the  unpardon- 
able sin,  by  doing  violence  to  his  own  conscience. 

We  have  now,  in  a  way  of  explanation  of  this  capital 
sin,  found,  that  it  is  a  sin  particularly  against  the  Holy 
Ghost — that  it  is  an  overt  and  actual  sin,  consisting  in 
blasphemy  or  something  equaily  malignant — that  it  is  a 
sin  against  great  light  and  conviction  of  the  truth ;  and 
that  it  is  the  fruit  and  effect  of  great  malice  of  heart. 

Further  light  maj  be  cast  on  this  subject,  by  *i'hat  Paul 
says  respecting  his  own  wicked  conduct,  before  his  con- 
version. His  statement  is,  that  he  was  a  persecutor,  a 
blasphemer,  and  injurious  But,  says  he,  "  1  obtained 
mercy  because  I  did  it  ignorantly  in  unbelief:  Plainly- 
implying,  that,  had  he  done  the  same  things  understand- 
ingly,  and  with  a  clear  conviction,  that,  by  opposing  the 
wonderful  work  of  divine  grace,  he  was  opposing  the 
Holy  Ghost,  and  sealing  his  own  damnation ;  he  could 
never  have  obtained  mercy.     His  ignorance,  though  but 


|42  REPROBATION    AND 

a  slender  excuse  for  his  audacious  conduct,  was  a  pallia- 
tion of  his  guilt,  and  rendered  his  sin  pardonable. 

Again  ;  We  have  clear  light  and  instruction  respecting 
the  sin  unto  death,  from  the  reply  of  our  Lord  to  the 
cavil  of  the  chief  priests  and  scribes,  that  he  cast  out  devils 
bij  Beelzebub,  the  prince  of  devils. 

In  reply  to  this  cavil,  our  Lord,  by  the  most  conclusive 
reasoning,  convicted  the  malicious  cavillers,  even  on 
their  own  principles;  and  pronounced  them  guilty  of 
the  unpardonable  sin.  "  How  can  Satan  cast  out  Satan  ? 
For  a  kingdom  divided  against  itself  cannot  stand.  And 
if  I  by  Beelzebub  cast  out  devils,  by  whom  do  your 
children  cast  them  out  ?"  By  whom  do  the  children  or 
prophets  of  Israel,  perform  miracles  ?  By  whom  did 
Moses  and  the  prophets  perform  miraculous  works,  to 
attest  to  their  divine  authority  ?  It  is  an  established 
point,  and  justly  taken  for  granted  by  you,  and  by  all 
the  Jews,  that  miracles  are  a  sure  testimony  of  divine 
power  and  authority.  By  miracles  were  all  your  scrip- 
tures authenticated.  Accordingly,  Nicodemus,  one  of 
your  chief  rulers,  frankly  made  to  me  this  concession, 
''  We  know  that  thou  art  a  teacher  come  from  God  ;  for 
no  man  can  do  the  miracles  that  thou  dost,  except  God 
be  with  him."  You  know  that  1  establish  my  claims,  and 
vindicate  my  cause,  in  the  same  way,  and  by  the  same 
means  by  which  Moses  and  the  prophets  have  established 
their  claims,  and  vindicated  their  cause.  Even  ye  your- 
selves, convened  in  solemn  council,  have  been  altogether 
non-plussed,  and  have  been  constrained  to  say  one  to 
another, "  What  shall  we  do  ?  for  tiiis  man  doth  many 
miracles.  If  we  let  him  thus  alone  all  men  will  believe 
on  him ;  and  the  Romans  will  indeed  come,  as  he  has 
rophesied,  and  take  away  both  our  place  and  nation." 
t  is  a  given  point, according  to  your  own  principle,  that 
all  men  ought  to  believe  on  me.  You  know,  that  your 
cavil  about  my  miracles  goes  as  far  to  destroy  the  author- 
ity of  Moses  and  the  prophets,  as  to  destroy  my  author- 


I 


ity.  You  see  the  same  evidence  of  the  power  and  agency 
of  G    ■  " 


of  God  in  my  miracles,  as  in  the  miracles  of  Moses  and 
the  prophets.    You  allow  and  maintain,  that  all  their 


J 


THE    UJ^PAIiBONABLE    SIS.  143 

miracles  were  wrought  bj  the  Spirit  of  God ;  and  you 
have  now  full  conviction  in  your  consciences,  that  I 
also  work  miracles  by  the  Spirit  of  God.  The  Spirit  of 
God,  as  you  well  know,  is  the  immediate  agent,  by  which 
I  work  miracles,  as  he  was  the  immediate  agent,  by 
whom  Moses  wrought  miracles.  For  he  is  the  immedi- 
ate agent,  by  whom  every  work  is  effected.  "  And  if  I 
cast  out  devils,  and  perform  miracles  by  the  Spirit  of 
God,  then  the  kingdom  of  God  is  come  unto  you;"  and 
vou  resist  the  kingdom  of  God  at  the  hazard  of  your 
souls. 

The  Saviour  having  concluded  his  argument,  and  con- 
founded the  cavillers,  solemnly  charged  them  with  the 
unpardonable  sin,  in  the  following  words,  "  Wherefore 
I  say  unto  you,  all  manner  of  sin  and  blasphemy  shall  be 
forgiven  unto  men  ;  but  the  blasphemy  against  the  Holy 
Ghost  shall  not  be  forgiven  unto  men.  And  whosoever 
shall  speak  a  word  against  the  Son  of  man,  it  shall  be 
forgiven  him :  but  whosever  speaketh  against  the  Holy 
Ghost,  it  shall  not  be  forgiven  him,  neither  in  this  world, 
nor  in  the  world  to  come."  In  Mark's  gospel  it  is  more 
plain.  "  He  that  shall  blaspheme  against  the  Holy 
Ghost,  hath  never  forgiveness,  but  is  in  danger  of  eter- 
nal damnation;  because  they  said,  he  hath  an  unclean 
Spirit.^^  Because  they  said,  that  he  cast  out  devils  by 
Beelzebub. 

Thus  it  appears,  that  the  cavilling  scribes  and  chief 
priests  were  guilty  of  the  unpardonable  sin :  and  this 
plain  case  casts  light  on  the  general  subject.  From  this, 
we  are  l^d  to  conclude,  that  the  direct  and  immediate 
agency  of  God,  on  the  minds  of  mankind,  is  the  agency 
of  the  Holy  Ghost.  Also  the  agency  of  God,  by  which 
miracles  are  wrought,  is  as  particularly  considered  to  be 
the  agency  of  the  Holy  Ghost,  as  that  by  which  the  holy 
scriptures  were  divinely  inspired.  With  equal  propriety, 
we  may  conclude  that  the  immediate  agency,  by  which 
the  world  was  created,  and  is  preserved  and  governed,  is 
particularly,  that  of  the  Holy  Ghost.  It  follows,  there- 
fore, that  the  sin  unto  death  may  be  committed  in  various 
ways.     It  may  be  committed  by  maliciousiy  cursing  and 


144  ftEPllOBATlON    AR© 

blaspheming  against  the  holy  scriptures,  as  well  as  by 
directly  blaspheming  against  the  Holy  Spirit,  by  whom 
they  were  divinely  inspired.  Blasphemy  against  the 
church  of  Christ,  by  those  wlio  acknowledge,  that  its 
members  are  born  of  God,  is  indirect  blasphemy  against 
the  Holy  Ghost.  Maliciously  declaring  tnat  this  world 
is  a  pernicious  system,  and  was  created  by  Beelzebub ; 
and  that  it  is  under  the  direction  of  the  infernal  Spirits; 
would  probably  be  considered  as  of  the  nature  of  the 
unpardonable  sin. 


IMPROVEMENT. 

1.  It  is  natural  to  enquire,  why  this  kind  of  sin  is  un- 
pardonable ?  Why  any  sin  should  be  unto  death,  is  not 
for  us  to  decide.  God  giveth  not  an  account  of  this  mat- 
ter. But  it  is  perhaps,  both  lawful  and  useful  to  enquire, 
why  it  should  be  this  particular  sin.  It  is  not  because 
this  sin  exceeds  the  merit  of  Christ's  blood.  For  the 
merit  of  his  blood  is  infinite.  Nor  is  this,  or  any  other 
sin,  unpardonable,  for  the  want  of  a  disposition  in  the 
divine  mind  to  exercise  mercy.  For  the  mercy  of  the 
Lord  is  infinite;  and  it  endureth  forever.  In  an  impor- 
tant sense,  it  is  said,  that  he  is  not  willing  that  any 
should  perish ;  but  that  all  should  come  to  repentance. 
"  For  1  have  no  pleasure  in  the  death  of  him  that  dieth, 
saith  the  Lord  God."  Why  then  is  this  sin  against  the 
Holy  Ghost  unpardonable.^  It  is  so,  probably, because  it 
is  the  greatest  of  all  sins.  Since  there  must  be  a  sin, 
never  to  be  forgiven,  it  appears  to  be  a  dictate  of  justice 
and  propriety,  that  this  should  be  the  greatest  of  all  sins. 
The  greatest  of  all  crimes  are  made  capital,  rather  than 
smaller  crimes,  in  civil  government.  The  murderer, 
rather  than  the  petty  thief,  must  surely  be  put  to  death. 
Tlie  work  of  the  Holy  Spirit,  especially  in  the  conversion 
of  sinners,  who  have  utterly  rejected  the  Saviour,  is 
the  last  effort  of  infinite  love  and  mercy.  If  this  be 
maliciously  rejected  and  blasphemed,  what  can  be  ex- 
pected, but  "  a  certain,  fearful  looking  for  of  judgment, 


TUE    UiVrAllUONABLE    Sl.\.  14r> 

and  fiery  indignation,  which  shall  devour  the  adver- 
saries ?" 

2.  From  the  vi«w  we  have  taken  of  the  unpardonable 
sin,  it  is  evident,  that  no  person  who  has  a  tender  con- 
science and  a  trembling  heart,  is  yet  guilty  of  it.  It  is 
the  hardened,  prejsumptuous,  audacious  wretch,  who 
has  been  guilty  of  the  sin  unto  death.  He  is  past  feeling 
and  abandoned  of  God.  Those  who  are  guilty  of  this 
sin,  and  are  said  to  be  past  feeling,  have  no  tenderness  of 
heart,  no  sense  of  sin  and  guilt.  They  pretend  to  be 
above  such  childish,  and  effeminate  anxieties.  They, 
therefore,  who  have  the  greatest  anxiety  and  the  most 
terrible  apprehensions,  are  in  the  least  danger  of  final 
reprobation. 

3.  We  learn,  that  no  one  ought  to  despair  of  salvation, 
on  account  of  a  deep  and  overwhelming  sense  of  sin  and 
guilt.  This  is  so  far  from  a  state  of  reprobation,  that  it 
is  the  very  state  of  mind,  into  which  sinners  are  gene- 
rally brought,  previous  to  a  saving  conversion  to  Christ. 

4.  It  appears  from  the  subject,  that  the  unpardonable 
sin  is  probably  committed  by  multitudes,  and  committed 
much  more  frequently  at  the  present  day,  than  it  was  in 
the  days  of  Christ  and  the  Apostles.  As  light  increases, 
from  age  to  age,  the  corruptions  of  the  human  heart  are, 
of  course,  more  and  more  excited  ;  and  more  frequently 
do  the  cavilling  enemies  of  God  break  out  in  malicious 
opposition  to  the  work  of  divine  power  and  grace.  Espe- 
cially is  there  great  danger  of  the  sin  wiiich  shall  never 
be  forgiven,  in  seasons  of  special  awakening.  Then  the 
distinguishing  and  sovereign  grace  of  God  is  made  man- 
ifest; and  the  enmity  of  many  hearts  is  enkindled.  As 
was  said  concerning  the  ministry  of  Christ,  so  may  it  be 
said  concerning  all  special  seasons  of  awakening,  that 
the  thoughts  of  many  hearts  are  revealed.  And  some 
hearts  are  revealed  with  awful  symptoms  of  reprobation. 
Do  not  some  even  boast,  that  having  had  experience  of 
all  that  there  is  in  religion,  they  have  found  it  to  be  a 
cheat  ?  Do  they  not  speak  lightly,  and  even  blasphe- 
mously of  the  special  work  of  the  Holy  Ghost  ^  And  may 
we  not  fear,  that  their  case  is  hopeless  r 

14 


tit  REBE^^TAXCE    AND    CONVERSIO>'. 

Finally;  It  is  to  be  considered,  that  the  time  draws 
near,  when  all  the  sin  of  the  finally  impenitent,  will 
become  unpardonable.  The  inhabitants  of  the  world  of 
woe  will  be  forever  given  up  to  the  unpardonable  sin.  It 
is  therefore  incumbent  upon  all,  not  only  to  avoid  the 
sin  unto  death ;  but  to  repent  of  all  their  sins ;  and 
through  faith  in  the  Lord  Jesus  Christ,  to  embrace,  and 
enjoy,  the  hope  of  eternal  life. 


ESSAY  XVIII. 

liepentance  and  Conversion, 

In  attending  to  the  doctrines  of  election  and  repro- 
bation, we  have  found,  that  God  has  not  chosen  any 
sinful  men  to  salvation,  unconditionally,  and  at  all 
events.  For  it  is  expressly  declared  in  scripture,  that  he 
"  hath  chosen  them  in  Christ,  before  the  foundation  of  the 
wo  rid,  that  they  should  be  holy,  and  without  blame  before 
him  in  love :"  And  that  he  hath  "  chosen  them  to  salva- 
tion, through  sanctification  of  the  Spirit,  and  belief  of 
the  truth.^^  We  are  also  exhorted  by  the  Apostle,  to 
"  Follow  peace  with  all  men,  and  holiness,  without  which 
no  man  shall  see  the  Lord^  We  find  therefore,  that 
faith  and  holiness,  and  sanctification  of  heart,  are  the 
accessary  conditions  of  salvation.  And  the  particular 
acts  and  exercises  of  holiness,  which  are  noted  in  the 
scriptures  of  truth,  as  the  special  conditions  of  salvation, 
are  repentance  towards  God,  and  faith  towards  our  Lord 
Jesus  Christ, 

Mepentance  and  Conversion  may  therefore,  be  the 
subjects,  now  to  be  discussed.  These  are  so  nearly  the 
same  tiling,  as  may  render  a  separate  consideration  of 
tliem  entirely  unnecessary.  Repentance,  according  to 
the  most  literal  meaning  of  tlic  word,  in  its  common  use, 


^  tideop  regret;  ami  sorrow  of  heart  for  sin;  and  this, 


liEPE^TANCE    AKD    CONVERSIO>.  147 

U9t  SO  much  on  account  of  its  fatal  consequences  to  our- 
selves, as  on  account  of  its  odious  and  hateful  nature; 
and  of  its  tendency  to  the  dishonor  of  God,  and  to  the 
fuin  of  his  holy  kingdom. 

Repentance,  according  to  the  strict  meaning  of  the 
w  ord.  in  the  original  language,  seems  to  be,  or  to  imply, 
a  change  of  mind,  a  change  of  counsel,  or  a  coming  to 
om^s  senses,  and  to  a  right  mind,  and  right  feelings 
towards  the  law  and  government  of  Jehovah.  Conversion 
also  signifies  turning  about;  and  in  a  religious  sense, 
turning  from  sinful  courses,  and  sinful  objects.  In  an 
appropriate  sense,  it  signifies  returnin«;  nnto  the  Lord. 
•*  Let  the  wicked  forsaKe  his  way,  and  the  unrighteous 
man  his  thoughts,  and  let  him  return  unto  the  Lord,  and 
he  will  have  mercy  on  him,  and  unto  our  God,  for  he  will 
abundantly  pardon."  Sinners,  in  their  impenitency, 
depart  from  God,  and  pursue  the  paths  of  error  and  in- 
iquity. They  wander,  and  love  to  wander.  They 
follow  after  vanity,  and  choose  the  road  to  deatli.  By 
repentance  and  conversion,  they,  both  in  heart  and 
practice,  return  unto  the  Lord.  Repentance,  if  it  be 
distinguishable  from  conversion,  is  a  term  which  has 
more  particular  reference  to  the  exercises  of  the  heart ; 
but  conversion  is  a  term,  whicii  has  more  particular  ref- 
erence to  the  external  practice.  .  Repentance  and  con- 
version, are  evidently,  the  first  fruits  of  regeneration 
by  the  Holy  Spirit;  by  which  a  principle  of  holiness  is 
begotten  in  the  hearts  of  God's  elect.  Of  course,  these 
are  holy  exercises.  As  such  they  are  required  in  the 
book  of  Ezekiel.  "Repent,  and  turn  yourselves  from 
all  your  transgressions,  so  iniquity  shall  not  be  your 
ruin."     "  Turn  yourselves,  and  live  ?/e." 

As  a  further  illustration  of  this  subject,  we  notice, 
that  repentance  is  said  to  be  towards  God,  probably 
meaning,  that  is  more  particularly  towards  God  the 
Father.  "  Testifying  both  to  the  Jews,  and  also  to  the 
Greeks,  repentance  towards  God  and  faitii  towards  our 
Lord  Jesus  Christ.  Repentance  and  conversion,  .which 
are  towards  God,  have  not  so  particularly  Christ  and  his 
atonement,  and  "  the  apprehension  of  th.e  mercy  of  God 


148  REPENTANCE    AND    CONVERSION. 

m  him,*Mbi  their  object;  as  God  the  Father,  who  is  the 
great  law-giver  and  governor  of  the  universe.  Repent- 
ance and  conversion  to  God,  imply  a  special  and  cordial 
acknowledgment  of  the  justice  of  the  law,  and  an 
approbation  of  the  divine  government.  "  The  law  of 
the  Lord  is  perfect,"  says  the  true  penitent,  "  converting 
the  soul."  The  truly  penitent  soul  returns  to  God,  with 
humility  of  heart,  and  godly  sorrow;  not  so  much  from 
the  hope  of  forgiveness  and  salvation,  as  from  a  sense  of 
the  justice  and  importance  of  the  divine  law,  and  the 
hateful ncss  of  all  transgression.  Repentance  implies 
self-loathing,  and  self  abhorrence.  "  1  abhor  myself, 
and  repent  in  dust  and  ashes."  It  implies  true  submis- 
sion, wiconditional  submission  to  God,  "  Not  my  will, 
but  thine  be  done."  It  implies  a  hearty  approbation  of 
his  righteous  judgments.  "  Seven  times  a  day  will  I 
praise  thee,  because  of  thy  righteous  judgments." 

Thus  it  appearsj'that  true  repentance,  and  conversion 
to  God  are  the  first,  and  the  immediate  fruits  of  that 
change  of  heart,  which  is  effected  by  the  washing  of 
regeneration,  and  the  renewing  of  the  Holy  Ghost.  All 
who  are  the  happy  subjects  of  renewing  and  sanctifying 
grace,  find  themselves  and  one  another  walking  in  a 
new  course,  pursuing  new  objects;  renouncing  in  a  good 
measure,  the  things  of  the  world  ;  seeking  first  the  king- 
dom of  God,  and  the  righteousness  thereof.  "  Old  things 
are  passed  away,  and,  behold !  all  things  are  become 


EXPLANATORY    AND    PRACTICAL    REMARKS. 

1.  Repentance  and  conversion  to  God,  are  evidently, 
the  free  and  voluntary  exercises  of  the  human  mind  !  In 
these  exercises,  the  true  penitent  is  not  passive,  but  alto- 
gether active.  On  this  ground  it  is,  that  sinners  are 
exhorted  and  commanded,  immediately  to  repent,  and 
turn  from  all  their  transgressions.  "  God  now  command - 
eth  all  men,  everywhere,  to  repent."  A  summary  of  all 
that  God  requires  of  sinners,  is  no  less  than  this,  "  That 


REPENTANCE    AND    CONVERSION.  149 

men  slioukl  repent,  and  turn  to  God,  and  do  works  meet 
for  repentance*"  "Repent,  and  be  converted,''  or 
rather  convert,  as  it  is  in  the  original  language ;  "  that 
your  sins  may  be  blotted  out."  "  Turn  ye,  turn  vc,"  is 
the  emphatical  language  of  God  to  his  rebellious  people, 
"  for  why  will  ye  die,  0  house  of  Israel !"  It  is  hence 
evident,  that  repentance  is  a  perfectly  free  and  volun- 
tary act  of  the  sinner,  performed  in  the  full  possession  of 
moral  liberty  and  free  agency. 

2.  It  is  equally  plain  from  scripture,  however,  that 
repentance  and  conversion  are  the  gift  of  God  ;  and  are 
the  effects  of  his  own  infinite  power  and  grace.  On  the 
day  of  Pentecost,  the  distressed  and  convicted  multitude, 
who  were  pricked  in  the  heart,  and  who  cried  out  "  Men 
and  brethren,  what  shall  we  do  r^  were  directed  to  re- 
pent.  Tliis  was  their  indispensable  duty,  and  an  impor- 
tant and  necessary  condition  of  their  salvation.  But  the 
three  thousand  converts  were  evidently  brought  to  repen- 
tance, by  the  power  of  the  Holy  Ghost.  That  day  was 
memorable,  on  account  of  the  work  of  the  Lord,  and  not 
on  account  of  any  tiling  effected  by  human  «a^enc  y.  If  so. 
then  repentance  and  conversion  are  the  gift  of  God. 

This  point  is  further  established,  by  what  is  said  con- 
cerning the  success  of  the  gospel  at  the  house  of  Corne- 
lius. When  Peter  had  distinctly  rehearsed  this  matter 
to  the  christian  brethren  at  Jesusalem,  they  glorified  God, 
saying,  "Then  hath  God  also  to  the  gentiles  granted 
repentance  unto  life."  Repentance,  it  appears,  is  a 
heavenly  gift,  a  rich  grant  from  the  Father  of  mercies. 

In  the  prophecy  of  Jeremiah,  we  have  a  plain  testimo- 
ny of  divine  agency,  in  producing^  genuine  repentance, 
and  a  saving  conversion  to  God.  "Turn  thou  me,  and  I 
shall  be  turned,  for  thou  art  the  Lord  my  God.  Surely, 
after  that  I  was  turned,  I  repented,  and  after  that  I  was 
instructed,"  or  spiritually  taught,  "  I  smote  upon  my 
thigh ;"  a  token  of  contrition.  Ezekiel  also  bears  the 
same  testimony.  "  A  new  heart  will  I  give  you,  and  a 
new  spirit  will  I  put  within  you  5  and  1  will  take  away 
the  stony  heart  out  of  your  flesh,  and  I  will  give  you  an 
heart  of  flesh  :  and  I  will  put  my  Spirit  Tvithin  vou.  and 
*14 


150  REPENTANCE  AND  CONVERSION. 

cause  you  to  walk  in  my  statutes,  and  ye  shall  keep  my 
judgments  and  do  them.  Then  shall  ye  remember  your 
own  evil  ways,  and  your  doings  that  were  not  good : 
and  shall  loathe  yourselves  in  your  own  sight  for  your 
iniquities,  and  for  your  abominations.  Repentance  is 
invariably,  the  free  act  of  the  humble  and  contrite  heart ; 
and  yet  it  is  invariably,  the  effect  of  divine  influence  on 
the  heart.  This  matter  is  set  in  the  clearest  and  most 
conspicuous  light,  in  Paul's  noted  charge  to  Timothy. 
The  doctrines  of  divine  and  human  agency  are,  in  a 
manner  blended  together  in  these  words  ;  "  In  meekness 
instructing  those  that  oppose  themselves,  if  God,  perad- 
venture,  will  give  them  repentance,  to  the  acknowledg- 
ing of  the  truth,  and  that  they  may  recover  themselves 
out  of  the  snare  of  the  devil,  who  are  taken  captive  by 
him  at  his  will."  Thus  evident  it  is  from  the  scriptures, 
that  although  God  gives  repentance^  to  the  acknowledging 
of  the  truths  by  his  own  infinite  power;  yet  the  subjects 
of  it  are  never  deprived  of  free  agency,  for  a  single  mo- 
ment ;  but,  in  an  important  sense,  they  do,  by  theiv 
active  penitence,  recover  themselves  from  the  slavery  of 
sin  and  satan.  This  is  agreeable  to  our  own  observation. 
We  are  sometimes  witnesses  of  the  power  of  the  Holy 
vSpirit,  in  the  conversion  of  sinners:  and,  at  the  same 
time,  witnesses  of  the  voluntary  agency  of  the  converts, 
in  their  penitence,  and  holy  conversation. 

S.  We  remark,  that  repentance  does  not  imply  a  sor- 
row for  sin,  considered  merely  as  an  event  of  Providence, 
which  will  be  overruled  for  the  general  good.  On  this 
ground,  Joseph  administered  comfort,  rather  than  rebuke 
to  his  wicked  and  cruel  brethren,  "  Now  theiefore,  be 
not  grieved,  nor  angry  with  yourselves  that  ye  sold  me 
hither  ;  for  God  did  send  me  before  you  to  preserve  life." 
*'  As  for  you,  ye  thought  evil  against  me  ;  but  God  meant 
it  unto  good."  You  acted  a  criminal  pait ;  but  tlie  event 
brought  about  by  your  conduct,  was  as  important  as  the 
existence  of  the  church.  The  same  may  be  said  res- 
pecting all  the  sin  in  the  universe.  In  itself  considered, 
it  is  an  awful  and  inexcusable  evil  ;  but  as  an  event, 
which  is  necessary  for  the  richest  display  of  the  glory  of 


REPENTANCE  AND  CONVERSION.  151 

God,  in  the  great  work  of  redemption ;  and  for  the  great- 
est final  good  and  happiness  of  the  intelligent  system : 
it  is  not  to  be  considered  as  a  subject  of  regret.  Thus  it 
appears,  that  evangelical  repentance,  or  godly  soirow  for 
sin,  does  not  imply  a  sorrow  that  God  has  suffered  sin  to 
take  place  in  the  universe.  Such  a  sorrow  as  this,  would 
be  reproachful  to  the  ever  blessed  God. 

4.  Scarcely'  any  other  christian  virtue  is  so  visible  in 
its  fruits,  as  genuine  repentance.  Hence  we  see  the 
pertinency  of  the  exhortation,  "  Bring  forth,  therefore, 
fruits  meet  for  repentance."  It  produces  so  great  a 
change  of  views,  of  sentiments,  of  conduct  and  conversa- 
tion, that  the  fruits  must  be  visible  to  every  -candid  ob- 
server. Instead  of  ^elf-justilication,  which  is  so  conge- 
nial to  the  natural  heart,  the  language  of  the  true  peni- 
tent is,  "  Behold,  I  am  vile  !"  "  1  abhor  myself,  and 
repent  in  dust  and  ashes."  The  truly  penitent  distin- 
guish themselves  from  the  world,  by  refraining  from  all 
vain  company,  all  filthy  conversation,  all  lying  and  slan- 
der, all  profanity,  rioting  and  lewdness ;  all  railing  and 
strife  5  all  oppression,  injustice  and  knavery.  By  the 
truly  penitent,  the  sabbath  is  "  called  a  delight,  the  holy 
of  the  Lord,  honorable.  It  is  remembered  and  sanctified. 
The  worship  of  God,  social  and  secret,  family  worship 
in  particular,  is  constantly,  and  delightfully  observed. 
The  ordinances  of  Christ  are  devoutly  celebrated.  The 
true  penitent  is  also  humble,  solemn,  circumspect;  al- 
ways ready  to  confess  his  faults,  always  disposed  to 
esteem  others  better  than  himself,  more  worthy  of  honor 
— and  he  "  seeks  not  the  honor  that  cometh  from  men, 
but  that  which  cometh  from  God  only."  lie  is  sober, 
chaste,  temperate  in  all  things.  By  these  precious  fruits 
of  repentance,  the  subjects  of  this  <;race  are  easily  dis- 
tinguished from  the  impenitent  and  the  ungodly.  "By 
their  fruits  ye  shall  know  them." 

5.  In  the  discussion  of  the  doctrine  of  repentance,  we 
see  how  widely  different  it  is  from  that  compunction,  and 
horror  of  conscience,  which  drove  Judas  Iscariot,  and 
which  has  driven  thousands  of  wretched  mortals  to  des- 
pair and  suicide.     We  see  how  widely  it  differs  from  the 


ii)2,  TUE    CHRISTIAN    FAITH. 

sorrow  of  the  worlds  that  worketh  death.  True  repen- 
tance and  conversion 5  beget  no  gloominess  and  horror 
of  mind,  no  painful  sensations,  except  such  as  are  con- 
ducive to  godliness.  It  is  a  cliosen  and  pleasing  exercise 
of  the  renewed  heart.  The  valley  of  humiliation  is  a 
pleasant  valley.  Conscious  of  a  broken  and  contrite 
heart,  the  true  penitent  draws  sensibly  near  to  God,  and 
offers  such  sacrifices,  as  he  will  not  despise.  In  his  own 
view,  he  sinks  to  nothing;  that  God  may  he  all  in  all. 
His  chief  object,  for  time  and  eternity,  is  to  glorify  God, 
and  to  see  his  glory.  He  accounts  it  a  privilege  to  be 
liumble,  and  to  abhor  his  selfish  heart;  and  he  cherishes 
these  views  and  exercises,  as  the  only  preparation  for  the 
inheritance  of  the  jilories  of  the  heavenlv  state. 


ESSAY  XIX. 

The  Christian  Faith. 

Having  discussed  the  doctrine  of  repentance,  it  is 
in  systematic  order,  to  attend,  in  the  next  place,  to  the 
doctrine  of  the  christian  faith.  For  these  two  ingredients 
constitute  all  the  essentialsof  the  christian  character. 

The  primary  and  literal  meaning  of  the  word,  faith, 
is  believing.  To  believe  what  a  man  testifies,  is  to  have 
faith  in  his  testimony.  To  believe  in  what  God  testifies, 
is  to  have  faitii  in  God.  Faith  has  respect  to  things  which 
cannot  be  absolutely  known  ;  but  which  depend  for  their 
proof  on  certain  testimony.  Where  absolute  knowledge 
ends,  there  faith  begins.  And  faith  in  divine  testimony 
is  a  proper  and  necessary  substitute  for  knowledge.  In 
matters  which  excee<l  the  knowledge  and  comprehension 
of  men,  we  have  to  confide  in  God,  who  gives  ample  tes- 
timony and  proof  of  whatever  he  declares.  But  this  is 
not  all  that  belongs  to  the  definition  of  the  christian  faith. 
For  all  that  is  implied  in  this  belief  of.  the  divine  testi- 


THE    CHRISTIAN    FAITH.  I5ll 

mony,  is  nothing  more  than  a  speculative  faith,  which  the 
devils,  as  well  as  men,  may  possess.  But  in  the  chris- 
tian faith,  much  more  is  implied,  than  a  simple  conces- 
sion and  a  cold  assent  to  the  divine  testimonies,  din- 
ners may  helieve,  speculatively,  in  all  the  testimonies  of 
God,  being  rationally  convinced  of  tlieir  truthw  They 
may  believe,  and  even  contend  for  the  truth,  respecting 
the  character  and  government  of  the  Most  fligh  ;  and 
1  especting  the  perfections  of  that  law,  by  which  they 
stand  condemned  to  utter  and  eternal  destruction. 
They  may  indeed  believe  in  all  the  doctrines,  precepts 
and  institutions  of  the  gospel,  with  a  heart  bitterly  oppo- 
sed to  all  the  articles  of  their  speculative  faith.  This 
faith,  however  clear  and  strong  it  may  be,  is  far  from 
being  the  christian  faith  ;  for  the  christian  faith,  is  a  faith 
which  works  by  love."  Holy  love  is  the  source  and 
fountain,  from  whence  proceed  all  the  christian  virtues, 
and  all  christian  conduct.  Repentance,  and  humility  of 
heart, as  well  as  the  christian  faith,  work  by  love.  Hope 
and  confidence  in  Christ  work  by  love.  When  the  heart 
is  renewed,  by  regenerating  grace,  every  christian  exer- 
cise flows  spontaneously  from  it,  as  streams  from  a  copi- 
ous fountain.  Repentance  takes  the  lead,  and  faith,  hope 
and  joy  in  God,  follow  in  close  succession.  All  the 
fruits  of  the  Spirit  are,  by  the  Apostle,  resolved  into  one 
head  or  fountain.  "The  fruit  of  the  Spirit  is  love." 
Thence  follow  the  whole  concatenation  of  virtues,  "joy, 
peace,  longsu  file  ring,  gentleness,  goodness,  faith,  meek- 
ness, temperance."  Among  the  rest  we  find,  that  faith 
holds  a  conspicuous  rank  :  '•  Faith  which  works  by  love.^^ 
From  these  general  remarks  on  the  christian  faith,  we 
may  now  proceed  to  a  more  strict  definition.  In  the 
holy  scriptures,  we  find  many  things  recorded,  which 
serve  to  explain  this  doctrine.  The  most  correct  defini- 
tion, Heb.  xi.  is  in  these  words  ;  "  Now  faith  is  the  sub- 
stance of  things  hoped  for,  the  evidence  of  things  not 
seen."  The  objects  of  evangelical  faith  are  always  invis- 
ible, during  the  present  life.  They  are  things,  concern- 
ing which  we  can  have  no  knowledge,  except  so  far  as 
we  are  informed  by  divine  revelation.     But,  by  faith  in 


154  .      THE    CHRISTIAN    FAITH. 

God's  testimonies,  we  realize  unseen  objects  almost  as 
clearly  as  we  do  the  objects  of  sight.  Especially  is  this 
the  case,  since  the  objects  proposed  are  such  as  meet  the 
wishes  and  desires  of  our  hearts.  Things  hoped  for  are 
easily  believed  ;  and  things  both  hoped  for  and  believed, 
are  in  a  high  degree  realized.  Things  which  we  neither 
hope  for,  desire,  nor  expect ;  scarcely  have  an  existence 
in  our  minds.  They  are  void  of  any  reality,  in  our  daily 
meditations.  But  how  strongly,  and  interestedly  do  we 
anticipate  the  darling  objects  of  our  belief,  and  our 
hope  ! 

Not  only  is  faith  the  substance  of  things  hoped  for; 
but  it  is  the  evidence  of  things  vat  seen.  So  cordially 
does  it  embrace  the  great  system  of  divine  truth,  and  the 
things  relating  to  Christ's  kingdom,  that  a  little  evidence 
is  sufficient  for  their  confirmation.  If  a  man  greatly 
delights  in  the  doctrines,  laws  and  testimonies  contained 
in  the  holy  scriptures,  he  feels  no  want  of  evidence  for 
their  support.  In  the  exercise  of  true  faith,  the  law  of 
the  Lord  appears  to  be  perfect ;  and  tiie  plan  of  infinite 
wisdom  and  grace,  by  which  the  law  is  vindicated,  and 
sinners  saved,  appears  to  be  most  glorious.  The  true 
believer,  feels  no  need  of  any  greater  evidence  than  he 
has  already,  of  the  truth  of  the  christian  system.  He 
embraces  it  readily,  because  his  heart  is  in  it.  Thus  it 
appears,  that,  "With  the  heart,  man  believeth  unto 
righteousness." 

Of  the  things  which  have  been  stated,  this  is  a  summa- 
ry :  That  the  true  christian  faith  is  a  cordial  belief  and 
approbation  of  the  v/hole  system  of  revealed  trutij,  as  it 
is  recorded  and  testified  in  the  holy  scriptures :  And 
especially,  a  most  cordial  belief  and  confidence  in  the 
Lord  Jesus  Christ,  and  in  the  plan  of  redemption,  by  his 
atoning  blood.  For,  of  all  the  mysteries  revealed  in  the 
bible,  this  is  the  greatest,  and  the  most  glorious.  "  With- 
out controversy,  great  is  the  mystery  of  godliness,  God 
was  manifest  in  the  fiesh,  justified  in  the  Spirit,  seen 
of  angels,  preached  unto  the  gentiles,  believed  on  in 
the  world,  received  up  into  glory."  Every  object  or 
article  of  tlie  christian  faitli  is.  a   revealed  mystery  ; 


THE    CHRISirAN    FAITH.  156 

and  to  the  believer,  is  glorious.  We  read  of  the 
"  mjstery  of  God,  and  of  the  Father,  and  of  Christ, 
in  whom  are  hidden  all  the  treasures  of  wisdom  and 
knowledge."  To  believe  and  rejoice,  and  confide  in 
all  these  mysteries  so  clearly  revealed,  is  the  exercise 
of  evangelical  faith.  A  lively  description  of  this  faith 
we  have  in  these  words  of  tiie  Apostle  :  "  Whom  having 
not  seen  ye  love,  in  whom,  though  now  ye  see  him  not, 
yet  beliieving,  ye  rejoice,  with  joy  unspeakable  and  full  of 
glory."  This  joy  of  the  Christian  faith  arises,  not  so 
particularly,  from  any  interest  of  our  own,  which  is  se- 
cured by  it ;  as  from  its  tendency  to  glorify  God,  and  to 
promote  the  great  interests  of  his  kingdom.  It  arises, 
not  from  an  apprehension  of  our  being  made  more  worthy 
of  the  kingdom  of  hea\cn.  For  a  sense  of  sin  and  unwor- 
thiness  constantly  increases,  in  proportion  to  the  in- 
crease of  the  Christian  faith.  A  view  of  the  wonderful 
work  of  redemption,  by  the  blood  of  Christ,  and  of  its 
glorious  fruits,  is  one  of  the  principal  sources  of  joy  and 
transport,  in  the  hearts  of  true  believers.  When  the 
blessed  Saviour  had  finished  his  ministry  among  men,  he 
said  to  the  Father,  "  I  have  glorified  thee  on  the  earth ; 
I  have  finished  the  work  which  thou  gavest  me  to  do." 
To  him,  these  were  sources  of  unspeakable  joy.  Faith 
produces  the  same  mind  that  was  in  Christ  Jesus ;  the 
same  joys  and  the  same  sorrows,  the  same  temper  of 
heart,  and  the  same  line  of  conduct.  "  If  any  man 
will  be  my  disciple,  or  will  come  after  me,  let  him 
deny  himself,  and  take  up  his  cross,  and  follow  me." 
Those  who  are  truly  humble  and  self-condemned,  who 
feel  justly  deserving  of  eternal  misery,  notwithstanding 
all  that  they  can  do  or  suffer  in  this  life ;  are  pleased  with 
the  plan  of  salvation  by  the  cross  of  Christ.  For  this 
corresponds  exactly  with  the  views  which  they  entertain 
of  God  and  of  themselves.  They  find,  that  the  law  of 
God,  in  which  they  now  delight,  forbids  the  exercise  of 
mercy,  until  it  is  vindicated  and  honored,  by  an  infinite 
sacrifice  for  sin.  They  are  satisfied  and  pleased,  that 
God  should  glorify  his  justice,  as  well  as  his  mercy  ;  be 
the  consequences  what  they  may,  as  respects  themselves. 


ijt)  TH£    CURISTIAN    FAITH. 

and  their  fellow  men.  Accordingly,  they  s«ie  all  the 
divine  attributes  displayed  by  Jesus  Christ.  He  appears? 
as  he  really  is,  the  chief  among  ten  thousand,  yea,  alto- 
gether lovely. 


REMARKS. 

1.  If  faith  springs  from  love  ;  and  love  is  the  fulfilling 
of  the  law;  it  follows,  that  the  natural  and  genuine 
effect  of  faith,  is  holy  obedience  to  the  commands  of  God. 
ISothing  gives  the  divine  law  such  a  predominating  in- 
fluence upon  the  heart  and  life,  as  the  Christian  faith. 
Abraham  was  strong  in  faith,  giving  glory  to  God  ;  and 
who,  of  all  the  human  race,  ever  yielded  such  obedience 
to  God  ?  Who,  but  the  Father  of  all  them  that  believe, 
was  ever  found  ready  and  willing,  at  the  divine  command, 
to  offer  a  darling  son,  and  a  chilrt  of  promise,  as  a  burnt 
sacrifice  t'  "  Abraham  believed  God,  and  it  was  accounted 
to  him  for  righteousness ;  and  he  was  called  the  friend 
of  God."  Every  true  believer  is  the  friend  of  God  ;  and 
of  course,  obedient  to  his  law.  In  short,  nothing  but 
faith  gives  security  for  a  holy  and  obedient  life.  "  Do  we 
then  make  void  the  law  through  faith  .^  God  forbid,  yea, 
we  establish  the  law."  Do  we,  by  the  doctrine  of  laith 
in  Christ,  render  obedience  to  the  law  of  God  unneces- 
sary to  salvation  ?  In  what  then  does  the  Christian  reli- 
gion consist  ?  And  how  does  Jesus  Christ  save  his  people 
from  their  sins  ?  What,  but  a  holy  obedience  to  God 
constitutes  a  moral  difference  between  believers  and 
infidels  ?  Concerning  those  who  profess  that  they  know 
God,  but  in  works  deny  him,  it  is  said,  that  they  are 
"  abominable,  and  disobedient,  and  to  every  good  work 
reprobate." 

2.  It  is  evident  from  the  discussion  of  this  subject,  that 
evangelical  repentance  is  implied  in  the  Christian  faith. 
In  the  order  of  nature,  if  not  of  time,  repentance  must 
be  antecedent  to  faith  in  Christ.  For  no  one  can  possibly 
be  reconciled  to  Christ,  and  to  the  doctrine  of  salvation 
by  his  atoning  blood,  without  real  humility  of  heart,  and 


THE    CHRISTIAN    TAITH.  157 

godly  sorrow  for  sin.  For,  by  the  vicarious  suft'erings, 
and  precious  blood  of  Christ,  sin  is  utterly  condemned, 
and  the  law  is  magnified  and  made  honorable.  The  heart 
tliat  embraces  the  Saviour  by  a  living  and  approving  faith, 
must  certainly  be  a  penitent  and  broken  heart.  True 
believers  are  those  who  accept  the  punishment  of  their 
transgressions,  as  it  is  exhibited  by  the  cross  of  Christ, 
and  justify  the  law  and  government  of  God.  But  these 
exercises  of  heart  imply  genuine  repentance.  Thus,  in 
the  order  of  nature,  and  in  fact,  repentance  preceded 
evangelical  faith,  and  is  preparatory  to  it.  In  the  order  of 
expression,  repentance  commonly  precedes  faith.  "  Re- 
pent ye  therefore,  and  believe  the  gospel."  The  Apostle 
Paul's  testimony  was  Repentance  towards  (xod,  and 
then  faith  towards  the  Lord  Jesus  Christ.  A  believer, 
in  a  state  of  impenitency,  is  at  best,  but  a  mere  specula- 
tive believer ;  and  a  stranger  to  that  faith,  by  which  the 
heart  is  purified.  Accordingly,  the  first  object  of  the 
ministry  of  John  the  Baptist  was,  to  inculcate  the  duty 
of  all  men  to  repent;  and  this  duty  was  urged  expressly, 
as  the  necessary  qualification  of  heart,  to  believe  on  him 
that  should  come  after  him,  that  is  on  Christ.  For  the 
same  purpose,  Christ  sent  forth  his  disciples  to  preach 
saying,  "  Repent,  for  the  kingdom  of  heaven  is  at  hand." 
The  kingdom  of  heaven  was  to  be  inherited  by  faith  ;  but 
not  by  the  faith  of  a  proud,  impenitent,  self-righteous 
and  depraved  heart. 

3.  By  the  doctrine  of  the  Christian  faith  we  learn,  that 
the  distinction  between  justification  by  works,  and  by 
faith  in  Christ,  does  not  consist  in  believers  being  releas- 
ed from  the  requirements  of  the  law  ;  but  in  their  being 
relea'^ed  from  the  curse.  ^'  Christ  hath  redeemed  us," 
not  from  the  duty  of  obedience ;  but  "  from  the  curse  of 
the  law,  being  made  a  curse  for  us."  Obedience,  in  this 
case,  is  necessary  to  witness  our  faith  in  Christ,  and  our 
reconciliation  of  heart  to  God ;  but  not  to  merit  the  for- 
giveness of  our  sins.  The  gospel,  though  it  requires 
obedience  to  Christ,  is  not  of  the  nature  ot  a  law,  which 
requires  us  to  obey  and  live.  The  covenant  of  grace  is 
widely  distinct  from  the  covenant  of  works,  which  makes 
15 


kJ^  JUSTIFICATION    BY    FAITH. 

obedience  the  sole  ground  of  justification.  The  gospel 
\s  of  the  nature  of  a  divine  testimony,  in  which  we  are 
Sound  heartily  to  confide  :  "  And  whoever  receives  this 
testimony,  sets  to  his  seal,  that  God  is  true."  Like 
Abraham,  he  believes  on  him  that  justifies  the  ungodly  ; 
not  the  impenitent,  not  the  disobedient,  not  the  enemies 
of  Christ,  not  the  unbelieving ;  but  the  penitent,  the  con- 
verted, the  broken  hearted  sinner ;  or,  in  plain  terms,  the 
true  believer  in  Jesus  Christ,  This  man  is  the  only 
proper  subject  of  forgiveness  and  salvation.  This  is  the 
man,  whose  faith  works  by  lo^e,  and  whose  hope  is  only 
in  the  Lord.  "  Shew  me  thy  faith,  without  thy  works^ 
and  1  will  shew  thee  my  faith  by  my  works." 


ESSAY  XX. 

Justification  by  Faith, 

Having  attended,  in  the  last  essay,  to  the  doctrine 
of  the  Christian  faith,  we  may  now  proceed  to  an  inves- 
tigation of  the  doctrine  o^  justification  by  faith.  Justifi- 
cation, in  its  primary  sense,  and  as  a  legal  term,  signifies 
acquittance  from  the  charge  of  criminality,  or  a  declara- 
tion of  innocence.  This  is  implied  in  the  instruction 
given  by  Moses  to  the  judges  of  Israel.  "  Jf  there  be  a 
controversy  between  men,  and  they  come  unto  judgment, 
that  the  juilges  may  judge  them;  then  they  shall  justify 
the  righteous,  and  condemn  the  wicked."  This  is  the 
strict  meaning  of  justification  by  the  law.  Had  man 
never  apostatized,  this  would  have  been  the  ground  of 
his  justification  in  the  sight  of  God.  On  this  ground,  the 
elect  angels,  who  are  swift  to  do  the  will  of  God,  are 
justified.  This  is  a  legal  justification,  of  which  fallen 
and  condemned  man  can  have  neither  claim  nor  hope. 
But  in  the  evangelical  sense,  the  word  has  a  meaning 
widely  different.     In  this  sense,  it  is  called  the  justifica»* 


JCSTinCATION    BY    FAITH.  1^9 

lion  of  the  ungodly.  "  Abraham  believed  God,  and  4t 
was  counted  unto  him  for  righteousness.  Now  to  him 
that  workethjis  the  reward  not  reckoned  of  grace,  but  of 
debt.  But  to  him  that  worketh  not,"  that  is,  woiketh 
not  with  a  view  to  merit  a  reward  ;  '•  but  believeth  on 
him  that  justifieth  the  ungodly,"  or  sinful  men,  "  his 
faith  is  counted  for  righteousness."  It  is  reckoned  to 
him  as  an  equivalent  for  a  perfect  righteousness  ;  because 
it  embraces  Jesus  Christ,  and  relies  on  his  merits. 

Thus  it  appears,  that  by  the  ungodly  is  meant,  not  the 
impenitent,  nor  the  unbelieving.  For  repentance  and 
faith  in  Christ  are  the  necessary  conditions  of  salvation. 
"  Except  ye  repent,  ye  shall  all  likewise  perish,"  and 
"  He  that  believeth  not  shall  be  damned." 

Many  and  various  have  been  the  definitions  of  gospel 
justification.  The  assembly  of  divines  say,  that  "justifica- 
tion is  an  act  of  God's  free  grace,  wherein  he  pardoneth 
all  our  sins,  and  accepteth  us  as  righteous  in  his  sight, 
only  for  the  righteousness  of  Christ  imputed  to  us,  and 
received  by  faith  alone."  By  faith,  Jesus  Christ  is  re- 
ceived;  and  by  faith,  all  his  doctrines  and  testimonies 
are  embraced.  But  the  very  act  of  justification  is  an 
acquittance  from  just  condemnation,  and  from  deserved 
punishment;  and  a  restoration  to  the  everlasting  love 
and  favor  of  God,  only  through  faith  in  Jesus  Christ. 
"  Therefore  we  conclude,  that  a  man  is  justified  by  faith, 
without  the  deeds  of  the  law."  He  receives  the  forgive- 
ness of  his  sins,  and  an  inheritance  among  all  them  tfiat 
are  sanctified.  He  becomes  an  heir  of  God,  and  a  joint 
heir  with  Christ,  to  an  inheritance  incorruptible,  undc- 
filed,  and  that  fadeth  not  away.  "  Being  justified  by 
his  grace,  we  arc  made  heirs,  according  to  the  hope  of 
eternal  life."  But  this  special  act  of  divine  grace  is 
limited  to  believers  only.  "Be  it  known  unto  you, 
therefore.  Men  and  brethren,  that  through  this  man, 
Jesus  Christ,  is  preached  unto  you  the  forgiveness  of 
Bins;  and  by  him  all*  that  believe,  are  justified  from  all 
things,  from  which  ye  could  not  be  iustifieJl  by  the  law 
of  Moses,"  "  ^ 


160  JUSTIFICATION    BY    FAITH. 

In  the  tliirtl  chapter  to  the  Romans,  the  Apostle  hav- 
ing exhibited,  in  glowing  colors,  the  total  sinfulness,  and 
utter  condemnation  of  all  mankind,  proceeds  to  the  most 
clear,  and  illustrious  statement  of  the  doctrine  of  justi- 
fication hy  faith  in  Jesus  Christ.  "  Therefore  by  the 
deeds  of  the  law  shall  no  flesh  be  justified  in  his  sight. 
For  by  the  law  is  the  knowledge  of  sin — For  all  have 
sinned,  and  come  short  of  the  glory  of  God  ;  Being  jus- 
tified freely  by  his  grace,  through  the  redemption  that  is 
in  Christ  Jesus;  whom  God  hath  set  forth  for  a  propiti- 
ation, through  faith  in  his  blood,  to  declare  his  rigliteous- 
ness,  for  the  remission  of  sins  that  are  past,  through  the 
forbearance  of  God  :  To  declare,  I  say,  at  this  time,  his 
righteousness  ;  that  he  might  be  just,  and  the  justifier  of 
him  who  believeth  in  Jesus.''  To  procure  the  pardon 
and  final  salvation  of  sinners,  in  a  way  that  will  do  honor 
to  the  inflexible  justice  of  God,  is  the  great  thing  neces- 
sary to  gospel  justification.  And  this  way  of  pardon 
and  salvation  is  clearly  stated  in  the  passage  of  scripture 
before  us.  It  is  through  faith  in  the  blood  of  Christ,  to 
declare  and  vindicate  the  justice  of  God,  that  remission 
of  sins,  is  preached  in  his  name. 

It  appears,  on  the  Vv'hole,  that  the  doctrine  of  justifi- 
cation implies  several  things.  It  is  a  special  act  of 
divine  grace.  Nothing  at  all  is  done  by  sinnners,  to  j 
merit  the  forgiveness  of  their  sins,  and  the  everlasting  fl 
favor  of  God.  They  are  not  only  unprofitable  servants, 
but  infinitely  injurious  and  ill  deserving.  Their  justifi- 
cation, therefore,  is  an  act  of  infinite  grace  to  the  most 
vile,  the  most  unworthy,  and  hell  deserving. 

Justification  is  also  through  the  blood  and  death  of 
Jesus  Christ.  "  Being  justified  by  his  blood,  we  are 
saved  from  wrath  through  him."  "  Without  shedding 
of  blood,  there  is  no  remission."  "  The  blood  of  Jesus 
Christ  cleanseth  us  from  all  sin."  "  Christ  died  for  the 
ungodly;  died  the  just  for  the  unjust;  died  for  our  sins, 
according  to  the  scriptures."  "  Christ  our  passover  was 
sacrificed  for  us,"  "  He  was  delivered  for  our  offences, 
and  raised  again  for  our  justification*''  Had  he  not  risen 


JUSTIFICATION    BY    FAITH.  161 

from  the  dead,  how  could  he  vindicate  !iis  cause  ?  If 
Christ  be  not  risen  from  the  dead,  faith,  and  hope  are 
vain. 

Another  prominent  idea  in  the  doctrine  of  justification 
is,  that  it  is  obtained,  only  by  faitli,  in  Jesus  Christ. 
"  Being  justified  by  faith,  we  have  peace  with  God, 
through  our  Lord  Jesus  Christ."  '^  Therefore  is  it  of 
faith,  that  it  might  be  by  grace."  "  For  by  grace  are  ye 
saved,  through  faith,  and  that,  not  of  yourselves,  it  is  the 
gift  of  God."  "  The  just,"  or  those  who  are  justified 
by  Chi-ist,  «  shall  live  by  faith:^  By  faith,  the  humble 
and  contrite  soul,  enters  heartily  into  the  same  views  of 
God's  law  and  government,  which  Christ  manifested, 
when  he  laid  down  his  life  for  us.  The  Christain  faith, 
by  which  sinners  are  justified,  has  for  its  leading  object, 
the  Saviour,  who,  by  his  humiliation  and  death,  expressed 
the  strongest  possible  attachment  to  the  divine  law ;  as 
well  as  the  greatest  possible  love  and  compassion  to  sin- 
ners. So  that  he  was  both  a  merciful  and  faithful  high 
priest.  By  him,  mercy  and  truth  have  met  together, 
righteousness  and  peace  have  kissed  each  other.  True 
faith  embraces  the  law,  as  well  as  the  gospel.  It  embra- 
ces and  approves  of  the  sentence  of  condemnation,  and 
accepts  the  punishment  of  all  the  transgressions  of  the 
law. 

Thus,  by  faith,  the  soul  is  united  to  Christ ;  and  by 
means  of  this  union,  God  can  be  just,  and  the  justifier  of 
him  that  believeth  in  Jesus.  If,  by  faith  in  Christ,  the 
law  of  God  is  vindicated  and  honored,  then  certainly, 
faith  is  the  proper  condition  of  justification. 

It  may  be  added,  that  justification  by  faith  implies 
great  humility  and  abasement  of  heart.  The  true  believ- 
er must  realize  his  infinite  un worthiness,  criminality, 
and  guilt ;  before  he  will  look  to  the  cross  of  Christ  for 
mercy  and  forgiveness.  He  must  realize  his  dependence 
on  the  riches  of  divine  grace ;  and  never  feel  disposed, 
in  the  highest  exercises  of  faith,  to  make  any  other  plea 
than  that  of  the  Publican,  "  God  be  merciful  to  me,  a 
sinner."  In  this  state  of  mind,  disposed  to  honor,  equal- 
ly, all  the  attributes  of  God,  his  sins  are  forgiven  5  and, 
*15 


1G2  JUSTIFICATION^    BY    FAITH, 

like  the  humble  publican,  he  is  justified  by  Christ.  He 
is  adopted  into  the  family  of  God,  and  commences  a 
brotherhood  with  the  Saviour,  whose  image  he  bears.  By 
faith,  he  becomes  an  heir  of  heaven.  But  in  this  life,  he 
must  be  deeply  humbled  before  God.  Like  his  Lord  and 
master,  he  must  humble  himself  to  be  exalted  ;  and  suf- 
fer with  him,  to  reign  with  him.  He  must  deny  himself, 
take  up  his  cross  and  follow  him. 

Such  is  the  humiliating  doctrine  of  justification  by 
faith.  Tn  the  scriptures,  it  is  stated  as  a  contrast  to 
justification  by  the  works  of  the  law.  "  Knowing  that  a 
man  is  not  justified  by  the  works  of  the  law,  but  by  the 
faith  of  Jesus  Christ,  even  we  have  believed  in  Jesus 
Christ,  tliat  we  might  be  justifi^ed  by  the  faith  of  Christ, 
and  not  by  the  works  of  the  law  5"  for  "By  the  works  of 
the  law  shall  no  flesh  be  justified.''  "  Thou  standest  by 
faith.     Be  not  high-minded,  but  fear.'' 


REMARKS. 

1.  Faith  being  a  holy  exercise  of  heart,  peculiarly  ac- 
ceptable to  God,  and  being  the  condition  of  pardon  and 
justification,  some  may  still  enquire,  after  all  that  has 
been  said  on  the  subject,  "  What  is  the  difference  be- 
tween justification  by  faith,  and  justification  by  works  .^" 
To  cast  further  light  on  this  subject,  we  answer;  Justi- 
fication by  works  wholly  excludes  the  Mediator  from  any 
part  of  the  great  work  of  salvation.  And  of  course,  it  is 
taking  the  ground  of  infidelity  ;  and  rejecting  the  whole 
gospel.  But  justification  byYaith,  is  through  an  infinite 
Mediator,  and  an  infinite  atonement,  by  his  most  pre- 
cious blood.  This  plan  secures  tlie  honor  of  the  divine 
law;  but  the  plan  of  salvation  by  works,  makes  no  pro- 
vision for  the  honor  of  a  broken  law,  nor  for  the  pardon 
of  the  guilty.  "  By  the  law  is  the  knowledge  of  sin  ;" 
but  not  of  the  forgiveness  of  sin :  for  the  law  knows 
nothing  of  divine  mercy.  Obey  perfectly^  and  live;  dis- 
obey  in  one  point,  and  die.  This  is  the  tenor  of  the  law. 
For   "  Cursed  is   everv  one  that  continueth  not  in  all 


JUSTIFICATION    BY    FAITH.  168 

things,  which  are  written  in  the  book  of  the  law,  to  do 
them."  Surely,  the  difference  between  justification  by 
works,  and  justification  by  faith  in  Christ,  is  very  wide 
and  conspicuous. 

2.  In  the  light  of  this  subject,  we  discover  the  great 
error  of  those  who  hold,  that  salvation  is  partly  by  works, 
and  partly  by  grace.  The  current  doctrine  of  the  scrip- 
tures respecting  salvation  by  Christ  is,  that  he  is  all  in 
alL  "  Neither  is  there  salvation  in  any  other."  Christ 
aione,  is  the  hope  of  glory.  The  Apostle  is  decisive,  that 
salvation  is  of  works  only,  or  of  gi ace  only.  "If  by 
grace,  then  it  is  nomore  of  works,  otherwise  grace  is  no 
more  grace.  But  if  it  be  of  works,  then  it  is  no  more 
grace  :  otherwise  work  is  no  more  work."  The  idea  is, 
that  justification  by  works,  in  our  fallen  and  condemned 
state,  is  a  perfect  contrast  to  justification  by  faith.  The 
two  plans  cannot  be  blended  together.  Repentance  and 
faith  in  Christ,  and  evangelical  obedience,  are  real  vir- 
tues, and  are  the  sum  of  christian  holiness.  But  even 
these  best  virtues,  which  are  the  condition  of  salvation, 
have  no  merit  in  themselves,  to  atone  for  a  single  sin  ; 
and  they  do  not  at  all  diminish  the  grace  of  God  in  our 
salvation.  How  then  can  any  one  imagine,  that  his  mere 
selfish  morality,  his  dead  works,  can  avail  any  thing  to- 
wards his  salvation  ?  Most  certainly,  if  salvation  be  at 
all  of  grace,  it  must  be  by  grace  alone.  Justification  is 
doubtless  by  grace  alone, "  "  Not  of  works,  lest  any  man 
should  boast." 

3.  The  discussion  of  this  subject  revives  in  our  minds 
the  impropriety  of  a  current  mode  of  expression  among 
divines,  that  believers  are  justified  by  the  rigJdeousness 
(»f  Christ.  U,  by  the  righteousness  of  Christ,  is  meant 
his  sacrifice  for  sin,  or  his  atoning  blood ;  we  do  well  to 
express  this  idea,  in  scripture  language.  It  is  plainly 
said  in  scripture,  that  we  are  justified  by  his  blood,  and 
saved  from  wrath  through  him  5  that  without  shedding  of 
blood,  there  is  no  remission  of  sins  ;  and,  that  the  church 
of  God  was  purchased  with  his  own  bbiod.  Truly,  he 
was  obedient  unto  death,  even  the  death  of  the  cross; 
and  this  was  required  of  him,  to  make  an  atonement  for 


164  JUSTIFICATION    BY    FAITH. 

sinful  men.  The  death  of  the  cross,  rather  than  any  mere 
acts  of  righteousness,  was  the  ground  of  justification. 
Christ  died,  tlm  just  for  the  unjust ;  died  as  a  suhstitute 
for  sinners.  But  was  his  moral  rectitude  a  suhstitute  for 
that  of  sinners  ?  Did  his  obedience  answer  for  the  obedi- 
ence of  sinners  ?  Or  did  he,  by  his  obedience,  atone  for 
the  disobedience  of  sinners  .^  Or,  is  there  the  least  need 
of  a  Redeemer,  for  any  purpose  but  to  make  an  atone- 
ment for  the  sins  of  the  world,  and  to  prepare  the  way, 
by  his  own  blood,  for  the  pardon  and  salvation  of  the 
penitent,  and  all  that  embrace  him  by  a  living,  and  jus- 
tifying faith  .^  The  voluntary  sufferings  of  Christ,  in  be- 
half of  perishing  sinners,  afford  a  demonstration  of  his 
perfect  holiness,  and  infinite  benevolence.  But  his  holi- 
ness and  benevolence  did  not  constitute  an  atonement 
for  sin.  By  his  benevolence  and  mercy,  he  was  induced 
to  offer  his  life  in  sacrifice  to  divine  justice;  and  in  this 
consisted  the  atonement,  by  which  believers  are  justified. 
4.  The  doctrine  of  justification  by  faith  has  a  strong 
tendency  to  promote  religion  and  morality.  The  doc- 
trine of  justification  by  Vvorks,  cultivates  a  spirit  of  pride 
and  boasting.  But  on  the  plan  of  justification  by  faith, 
and  by  free  grace,  boasting  is  excluded.  When  once 
the  crucified  Saviour  is  embraced,  nothing  remains  as  a 
ground  of  vain  glorying.  His  examples  are  those  of 
self-denial,  and  pure  benevolence.  His  precepts,  prom- 
ises, threatenings,  all  tend  to  establish  holy  principles 
and  practices  ;  and  to  eradicate  the  seeds  of  vice  and 
iniquity  from  the  heart.  But  above  all  ;  the  sufferings 
of  Christ,  to  redeem  us  to  God  by  his  blood,  are  calcula- 
ted to  break  the  rocky  heart,  and  to  produce  a  humble 
and  holy  liie.  The  christian  faith,  in  its  nature,  is  holy, 
and  resembles  the  Spirit  of  Christ.  It  is  a  spirit  of 
meekness,  of  love,  of  patience  and  forbearance  5  and  es- 
pecially is  it  a  spirit  of  devotion — a  spirit  of  prayer  and 
praise.  They  who  enter  deeply  into  the  great  doctrine 
of  salvation  by  grace,  through  faith  in  Jesus  Christ ;  and 
yet  continue  to  be  immoral  and  profane  ;  must  bcj  to  all 
intents,  reprobates. 


pi:rsevera>ce.         '  1(J5 

ESSAY  XXI. 

Perseverance. 

All  tlie  doctrines  of  grace  express  or  imply  the  doc- 
trine of  the  perseverance  of  the  saints  to  eternal  life. 
Particularly  is  this  implied  in  the  doctrine  of  justifica- 
tion. And  it  is  plainly  declared,  -'Whom  he  justified, 
them  he  also  glorified."  Justification  by  faith,  as  we 
have  found,  implies,  not  only  the  forgiveness  of  sin,  but 
an  unfailing  title  to  eternal  life.  "  Bein^  justified  by  his 
grace,  we  are  made  heirs,  according  to  the  hope  of  eter- 
nal life."  "  Therefore,  being  justified  by  faith,  we  have 
peace  with  God,  through  our  Lord  Jesus  Christ:"  an  es- 
tablished, permanent  peace.  "  There  is  therefore,  now 
no  condemnation  to  them  which  are  in  Christ  Jesus,  who 
walk  not  after  the  flesh,  but  after  the  Spirit.  For  the 
iaw  of  the  Spirit  of  life  in  Christ  Jesus,  hath  made  me 
free  from  the  law  of  sin  and  death."  Tliere  is  no  more 
subjection  to  a  state  of  sin  and  condemnation.  This  is 
the  plain  import  of  the  doctrine  of  justification,  through 
faith  in  the  Lord  Jesus  Christ. 

The  doctrine  of  election,  or  predestination,  equally 
proves  the  doctrine  of  perseverance.  Who  shall  lay 
any  thing  to  the  charge  of  God's  elect  ?  Not  but  that  they 
are  chargeable  with  indwellifig  sin,  and  many  external 
crimes,  in  this  state  of  trial  and  temptation.  But  who 
shall  justly  charge  them  with  apostacy  from  God  ^  and 
from  the  christian  faith  ?  If  we  duly  consider  when,  and 
for  what  purpose  they  are  elected  ;  we  shall,  at  one  step, 
corneto  a  demonstration  of  the  doctrine  of  perseverance. 
But,  in  the  scriptures,  we  read  clearly,  when,  and  lor 
what  purpose,  they  are  elected.  "  Accoi  ding  as  he  hath 
chosen  us  in  him,  before  the  foundation  of  the  world, 
that  we  should  be  holy,  and  without  blame  before  him  in 
love  ;  having  predestinated  us  unto  the  adoption  of 
children,  by  Jesus  Christ,  to  himself,  according  to  the 
good  pleasure  of  his  will,  to  the  praise  of  the  glory  of  his 
grace  5  wherein  he  hath  made  us  accepted  in  the  belov- 


166  PERSEVERANCE'* 

eiL"  To  christians  it  is  said,  "  God  hath,  from  the  begi«- 
ning,  chosen  jou  to  salvation,  through  sanctification  of 
the  Spirit,  and  belief  of  the  truth."  From  the  beginnings 
as  respects  the  purposes  and  exercises  of  the  Divine 
mind,  means  the  same  Sisfrom  eternity*  For  who  that 
believes  in  the  immutability  of  God,  can  imagine  that  he 
has  any  new  purposes,  or  purposes  formed  in  time  ?  It  is 
therefore,  evident,  that  God's  election  of  all  those  who 
ever  become  the  subjects  of  his  grace,  is  an  eternal  and 
immutable  election.  And  for  what  purpose  they  are 
chosen,  we  have  already  seen  ;  "  That  they  should  be  ha- 
ly  ;"  That  they  should  obtain  salvation.  Since  it  is  evi- 
dent, that  salvation  is  by  grace  alone  ;  since  no  man  will, 
of  his  own  accord,  come  unto  Christ,  that  he  may  have 
life  5  it  is  reasonable  to  conclude,  that  whenever  divine, 
renewing  grace  is  exercised,  in  the  conversion  of  sinners, 
it  is,  by  the  same  grace,  rendered  eft'ectual  to  their  sal- 
vation. Hence  the  Apostle,  in  his  letter  to  the  saints  at 
Philippi,  expresses  his  coniidenco  in  this  one  things  that 
"  he  who  had  begun  a  good  work  in  them,  would  per- 
form it  unto  the  day  of  Jesus  Christ." 

If  the  perseverance  of  the  saints  depended  on  their  own 
strength  and  constancy,  all  v/ould  soon  fall  away  to  per- 
dition. Unsupported  by  the  special  grace  of  God,  not 
even  a  patriarch  or  a  prophet  would  ever  have  entered 
into  the  kingdom  of  heaven.  But,  on  the  plan  of  divine 
grace,  christians  are  said  to  be  "  kept,  by  the  power  of 
God,  through  faith  unto  salvation."  If  so,  then  how  can 
•they  fall  away  to  final  and  eternal  perdition  ?  Who  can 
pluck  them  out  of  the  hands  of  Christ,  or  of  his  Father  ? 
If  God's  purposes,  and  the  exertions  of  his  power  may  be 
frustrated  here,  in  the  infancy  of  our  existence  ;  why  not 
hereafter,  in  the  eternal  world  ?  And  why  do  the  elect  an- 
gels  persevere  ?  What  security  is  there  for  the  perpetuity 
of  the  church  on  earth,  or  of  the  church  in  heaven  ?  God 
has  absolutely  promised  to  build  up  his  church  to  all  gene-r 
rations ;  so  that  no  weapon  that  is  formed  against  it  shall 
prosper.  He  has  premised,  that  a  multitude  which  no  man 
can  number,  out  of  all  nations  shall  be  saved.  But  if  the 
perseverance  of  ail  individual  saints  be  insecure ;  then 


PERSEVERANCE  167 

all  are  in  danger  of  falling  from  grace ;  and  even  the 
whole  church,  consisting  of  individuals,  is  liable,  in  a  very 
short  time,  to  become  utterly  extinct.  The  consequence 
is,  that  all  the  rich  and  precious  promises  respecting  the 
glorious  Millenium,  are  groundless,  and  hopeless.  Set 
aside  the  doctrine  of  perseverance,  and  no  hope  remains 
of  such  a  glorious  period  of  the  church,  as  the  scriptures 
have  so  abundantly  promised.  Set  aside  the  doctrine  of 
perseverance,  and  not  one  of  the  divine  promises,  in  the 
covenant  of  redemption,  nor  in  the  covenant  of  grace  is 
secure.  In  the  eternal  covenant  of  redemption,  God 
the  Father  has  made  rich  and  glorious  promises  to  his 
Son.  One  is,  that,  in  consequence  of  his  humiliation, 
and  sufferings  for  sin,  as  predicted  in  the  fifty -third 
chapter  of  Isaiah ;  "  He  shall  see  his  seed,  see  of  the  tra- 
vail of  his  soul  and  be  satisfied.^^  "  Therefore,"  saith  the 
Father,  "  will  I  divide  him  a  portion  with  the  great,  and 
he  shall  divide  the  spoil  with  the  strong,  because  he  hath 
poured  out  his  soul  unto  death  5  and  he  was  numbered 
with  the  transgressors ;  and  he  bare  the  sin  of  many, 
and  made  intercession  for  the  transgressors."  In  the 
second  Psalm  we  read  another  promise  of  the  Father  to 
the  Son  ;  "  Yet  have  I  set  my  king  upon  my  holy  hill  of 
Zion.  Ask  of  me,  and  I  shall  give  thee  the  heathen  for 
thine  inheritance,  and  the  uttermost  parts  of  the  earth 
for  thy  possession."  Many  and  great  are  the  promises 
to  Christ  in  the  eighty -ninth  and  other  Psalms;  and  in 
the  prophets.  A  specimen  is  this :  "  Once  have  I  sworn 
in  my  holiness,  that  I  will  not  lie  unto  David;  his  seed 
shall  endure  forever,  and  his  throne  as  the  sun  before 
me."  This  is  the  true  David,  the  Messiah,  who  richly 
merited  the  promises.  But  all  these  and  an  hundrecl 
more  infinitely  great  and  precious  promises,  will  doubt- 
less fail  forever,  should  the  doctrine  of  perseverance 
fail.  Also  the  promises  in  tlie  covenant  of  grace  will  be 
groundless.  The  covenant  of  grace  is  made  between 
God,  even  the  Mediator,  and  all  true  believers.  It  was 
expressly  said  to  be  made  between  the  Lord  and  Abra- 
ham. "  I  will  make  my  covenant  between  me  and  thee,'^ 
The  substance  of  this  covenant  is,  that  true  believers 


168  PERSE VERAACE. 

have  the  promise  of  salvation.  And  the  Lord  also  gives 
precious  intimations  of  saving  mercy  to  the  seed  of  the 
faithful.  "  I  will  be  a  God  to  thee^  and  to  thy  seed  after 
thee  in  their  generations ^^"^  is  the  summary  of  the  promi- 
ses. All  the  rich  and  precious  promises  of  this  covenant, 
depend  on  the  truth  of  the  doctrine  of  perseverance. 
For,  "  He  only  that  endureth  unto  the  end  shall  be 
saved." 

We  nov7  proceed  to  a  number  of  plain  testimonies  of 
scripture,  to  establish,  more  full  v,  the  doctrine  before  us. 
"  The  steps  of  a  good  man  are  ordered  by  the  Lord. 
"  Though  he  fall,  he  shall  not  be  utterly  cast  down  : 
For  the  Lord  upholdeth  him  with  his  hand."  "  Thou 
shalt  guide  me  with  thy  counsel,  and  afterwards  receive 
me  to  glory.'  These  and  many  other  things  in  the 
Psalms,  are  exactly  in  point.  Through  the  imperfection 
of  his  heart,  David  fell  into  some  great  and  crying  sins. 
But  he  was,  at  no  time,  utterly  cast  down.  At  no  time, 
did  he  cease  to  be  a  subject  of  inward,  sanctifying  grace. 
If  he,  who  had  been  so  wonderfully  enlightened,  and  had 
tasted  more,  perhaps,  than  any  other  man,  of  the  heav- 
enly gift ;  had  actually  fallen  away ;  it  would  surely, 
have  been  impossible  to  renew  him  again  to  repentance. 
But,  of  the  repentance  of  David,  and  even  of  the  most 
prompt  and  genuine  repentance  of  David;  who  can 
entertain  a  doubt  }  After  his  grievous  lapses,  as  well  as 
before,  he  was  the  man  after  God^s  own  hearty  and 
fulfilled  his  will. 

In  the  new  testament,  as  well  as  the  old,  we  have 
ample  evidence  of  the  doctrine  of  perseverance.  Relat- 
ing to  the  covenant  of  redemption,  the  Saviour  says, 
"  All  that  the  Father  hath  given  me,  shall  come  unto  me, 
and  him  that  cometh  unto  me,  I  will  in  no  wise  cast  out." 
«  And  this  is  the  Father's  will,  that  of  all  which  he  hath 
given  me,  I  should  lose  nothing ;  but  should  raise  it  up 
at  the  last  day."  The  plain  import  is  this,  that  of  all 
who  were  given  to  Christ,  in  the  covenant  of  redemption, 
as  the  reward  of  his  sufferings,  he  should  lose  none  ;  but 
should  raise  up  the  whole  with  him  to  eternal  glory. 
Speaking  of  his  followers,  the  Saviour  adds  this  further 


PEHSEVERANCt.  169 

testimony ;  "  My  sheep  hear  my  voice,  and  I  know  them, 
and  they  follow  me ;  and  1  give  unto  them  eternal  life, 
and  they  shall  never  perish."  "  Verily,  verily,  I  say 
unto  you,  he  that  believeth  on  me  hath  everlasting  life." 
In  the  eighth  chapter  to  the  Romans,  we  have  as  deci- 
sive evidence  of  the  doctrine  of  perseverance,  as  can  be 
expressed  in  human  language.  Speaking  of  the  Saviour's 
intercession  for  the  saints,  according  to  the  will  of  God, 
the  Apostle  adds,  "  And  we  know,  that  all  things  work 
together  for  good,  to  them  that  love  God,  to  them  who 
are  the  called  according  to  his  purpose.  For,  whom  he 
did  foreknow,  them  he  also  did  predestinate  to  be  con- 
formed to  the  image  of  his  Son ;  that  he  might  be  the 
first  born  among  many  brethren."  If  all  things  work 
together  for  the  good  of  Christians,  and  if  they  are 
brought  into  a  state  of  brotherhood,  and  heirship  with 
the  Son  of  God  5  will  they  not  be  continued  the  subjects 
of  persevering  grace,  till  they  obtain  the  eternal  inheri- 
tance ?  It  is  added,  "  Moreover,  whom  he  did  predesti- 
nate, them  he  also  called ;  and  whom  he  called,  them  he 
also  justified,  and  whom  he  justified,  them  he  also  glori- 
fied. What  shall  we  then  say  to  these  things  ?  If  God 
be  for  us,  who  can  be  against  us  ?  He  that  spared  not  his 
own  Sou,  but  delivered  him  up  for  us  all ;  how  shall  he 
not,  with  him  also,  freely  give  us  all  things  ?  Who  shall 
lay  any  thing  to  the  charge  of  God's  elect  ?  It  is  God 
that  justifieth,  who  is  he  that  condemneth  ?  It  is  Christ 
-that  died,  yea,  rather  that  is  risen  again ;  who  is  even  at 
the  right  hand  of  God;  who  also  maketh  intercession  for 
tis,^^  Will  the  blessed  Redeemer,  who  has  died  for  our 
sins,  and  risen  again  for  our  justification,  who  has  ascen- 
ded to  heaven,  and  become  an  infinite  advocate  and 
intercessor  for  all  his  saints ;  pleading  for  them,  and 
claiming  them,  as  the  reward  of  his  humiliation  and  suf- 
ferings, according  to  the  covenant  of  redemption  ;  will 
the  faithful  Redeemer,  after  all  this,  suffer  his  saints  to 
apostatize  ?  become  reprobate  ?  and  bring  an  indelible 
reproach  upon  his  kingdom?  In  prayer  to  the  Father, 
Christ  says,  "  I  know  that  thou  hearest  me  always." 
Will  he  refuse  to  hear  his  intercession  for  his  elect,  whd 
16 


170  yESEVERAKCE. 

are  given  to  him  as  trophies  of  his  victory  over  all  the 
powers  of  darkness  ?  The  memorahle  passage  before  us 
proceeds :  "  Who  shall  separate  us  from  the  love  of 
Christ  ?  Shall  tribulation,  or  distress,  or  persecution,  or 
famine,  or  nakedness,  or  peril,  or  sword  ?  Nay,  in  all 
these  things,  we  are  more  than  conquerors,  through  him 
that  loved  us.  For  I  am  persuaded,  that  neither  death 
nor  life,  nor  angels,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come ;  nor  heigh th,  nor 
depth,  nor  any  other  creature  shall  be  able  to  separate 
us  from  the  love  of  God,  which  is  in  Christ  Jesus  our 
tord." 

The  Holy  Ghost,  foreseeing  what  strenuous  opposition 
would  be  made,  in  every  successive  age  of  the  Cnristian 
church,  to  the  doctrine  of  perseverance  by  grace  alone; 
took  care,  it  seems,  to  make  a  statement,  and  proof  of 
this  doctrine,  which  exceeds  almost  every  thing  of  the 
kind,  on  any  subject.  To  say  more,  in  confirmation  of 
this  doctrine,  must  be  wholly  needless. 


REMARKS. 

1.  It  is  evident  from  the  discussion  of  this  subject,  that 
the  actual  perseverance  of  the  saints  consists  in  growth 
of  grace.  The  growth  of  the  children  of  God,  like  the 
growth  of  natural  children,  may  often  be  retarded;  and 
at  times,  be  imperceptible.  But,  at  other  times,  the 
progress  may  be  visible  and  great.  In  their  Christian 
childhood,  they  "  desire  the  sincere  milk  of  the  word, 
that  they  may  grow  thereby."  Christians  delight  to 
search  the  scriptures;  of  course,  they  grow  in  knowl- 
edge. They  delight  in  Christian  conversation ;  of  course, 
they  grow  in  brotherly  love.  They  call  the  sabbath  a 
delight;  of  course,  they  grow  in  Christian  fellowship, 
and  social  improvement;  and  the  worship  and  ordinan- 
ces of  the  sanctuary,  become  more  and  more  interesting. 
They  are  gradually  weaned  from  the  world,  and  become 
more  and  more  humble,  penitent,  patient,  submissive 
arid  joyful  in  God.     At  some  times,  as  the  Apostle  says, 


PEESEVERANCE.  171 

^'  Their  faith  grows  exceedingly  ;"  so  that  "  believing, 
they  rejoice,  with  joy  unspeakable  and  full  of  glory." 
This  is  essential  to  the  Christian  character.  "  For  the 
path  of  the  just  is  as  the  shining  light,  which  shineth 
more  and  more,  unto  the  perfect  day."  Where  actual 
perseverance  is  realized,  there  is  evidence  of  religion  ; 
but  where  this  evidence  fails,  there  is  awful  reason  to 
fear,  that  all  the  past  appearances  of  religion  are  a  delu- 
sion. Thus  it  is,  that  the  Apostle  John  assigns  the  reason 
of  apostacies  from  the  profession  and  external  practice  of 
religion.  "  They  went  out  from  us,  but  they  were  not 
of  us ;  for  if  they  had  been  of  us,  no  doubt  they  would 
have  continued  with  us ;  but  they  went  out,  that  they 
might  be  made  manifest,  that  they  were  not  all  of  us." 

2.  Actual  perseverance,  being  a  solemn  test  of  our 
character,  and  exhibiting  so  clearly,  the  sovereignty  of 
God,  in  the  bestowment  of  his  grace,  is,  to  sinners,  an 
alarming  and  offensive  doctrine.  On  these  accounts  it 
is,  that  so  many  oppose  the  doctrine,  choosing  rather  to 
trust  their  eternal  interest  in  their  own  hands,  than  in 
the  hands  of  the  wise  and  holy  Sovereign  of  the  universe. 
In  their  own  strength,  they  hope  to  persevere,  and  work 
out  their  final  salvation ;  little  considering  the  remainder 
uf  the  text,  ^'  For  it  is  God  that  worketh  in  you,  both  to 
will  and  to  do,  of  his  good  pleasure." 

3.  Though  it  be  by  divine  grace,  that  the  saints  perse- 
vere ;  yea,  though  it  be  the  same  as  a  continuation  of 
the  great  work  of  regeneration ;  yet  it  requires  the 
appointed  means  and  motives  of  the  gospel.  "  God 
worketh  all  things  after  the  counsel  of  his  own  will ;  but 
always  in  the  use  of  proper  means  and  motives.  Man- 
kind, being  free  moral  agents,  never  act,  but  in  the  view, 
and  under  the  influence  of  motives.  It  is  therefore  of 
the  utmost  importance,  to  present,  constantly,  to  the 
minds  of  Christians,  the  most  powerful  motives  to  perse- 
verance. For  to  prove,  that  they  are  Christians  indeed, 
they  must  "  grow  in  grace,  and  in  the  knowledge  of  our 
Lord  and  Saviour  Jesus  Christ :  to  whom  be  glory,  both 
now  and  forever." amen.  +i 


1Z2  S^LF-DENIAL    AND 

ESSAY  XXIL 

Self-Denial,  and  True  Benevolence. 

At  the  head  of  all  that  is  experimental  and  practical 
iYi  religion,  stands  the  important  doctrine  of  self-denial ; 
which  is  manifested  in  acts  of  pure  benevolence,  or 
holiness.  Holiness,  as  we  have  found,  comprises  the 
whole  moral  character  of  God  ;  and  it  equally  comprises 
all  that  is  morally  excellent  in  man.  For  "  love  is  the 
fulfilling  of  the  law."  Pure  love,  or  benevolence,  is 
holiness ;  and  to  understand  its  nature  and  operations, 
is  to  understand  the  nature  of  true  religion.  Errors 
concerning  the  nature  of  holiness,  or  true  benevolence, 
involve  a  general  system  of  error,  respecting  both  doc* 
trine  and  practice. 

The  contrast  to  holy  love,  is  selfishness  5  and  it  is  easy 
to  see,  that  the  principle  of  selfishness  is  subversive,  not 
only  of  the  law,  but  of  the  gospel.  Had  Christ  acted  on 
the  selfish  principle,  he  would  never  have  come  down 
from  heaven,  to  die  for  sinners.  And  had  all  mankind 
acted  on  the  selfish  principle,  no  one  would  ever  have  Jj 
been  a  believer  and  follower  of  Christ.  For  his  testi-  s 
mony  is  ;  "  If  any  man  will  come  after  me,  let  him  deny 
himself,  and  take  up  his  cross,  and  follow  me."  The 
selfish  principle  stands  directly  opposed  to  every  doc- 
trine which  has  been  exhibited,  and  which  will  be  ex- 
hibited, in  the  system  of  truth  before  us.  Of  course j 
self-denial  is  the  basis  of  all  doctrinal  and  practical  reli- 
gion. The  essence  of  the  whole  is  pure  benevolence,  or 
holy  love — pure,  impartial,  disinterested  aff'ection. 

But,  if  it  still  be  enquired,  what  is  self-denial }  It  is  a 
denial  of  self-interest.  It  is  that  holy  disposition  of 
heart,  which  was  most  clearly  manifested,  by  the  humil- 
iation, sufferings  and  death,  of  the  Saviour  for  sinners. 
No  verbal  definition  of  self-denial  and  true  benevolence, 
can  present  the  subject  to  our  minds  more  clearly,  than 
it  is  done  by  the  examples  of  the  blessed  Redeemer. — 
Acting  in  the  capacity  of  a  man,  he  evidently  sought  nofe 


TRUE    BENEVOLENCE.  173 

his  own  glory  5  hut  the  glory  of  him  that  sent  him.  Christ 
evidently,  pleased  not  himself.  He  went  about  doing 
good^  both  to  the  bodies  and  souls  of  men ;  rather  than 
seeking  any  private  benefit.  He  labored  and  suffered, 
not  for  his  own  private  advantage ;  but  for  the  honor  of 
God,  and  for  the  salvation  of  perishing  sinners.  For 
them  he  lived,  as  a  man  of  sorrows  and  acquainted 
with  grief;  and  for  them  he  died,  the  accursed  death  of 
the  cross.  He  made  himself  an  offering,  and  a  sacrifice 
for  sin.  Here  we  discover  an  astonishing  instance  of 
self-denial  and  pure  benevolence.  The  marvellous  con- 
descension of  the  Saviour,  in  descending  from  his  infinite 
dignity  in  heaven,  to  the  death  of  the  cross,  is  stated  bv 
the  Apostle,  expressly  as  an  example  of  self-denial, 
which  we  are  required  to  imitate.  "  Let  this  mind  be  in 
you,  which  was  also  in  Christ  Jesus ;  who  being  in  the 
form  of  God,  thought  it  not  robbery  to  be  equal  with 
God ;  but  made  himself  of  no  reputation,  and  took  upon 
him  the  form  ui  a  servant ;  and  was  made  in  the  like- 
ness of  men  :  and  being  found  in  fashion  as  a  man,  he 
humbled  himself,  and  became  obedient  unto  death,  even 
the  death  of  the  cross."  In  this  statement,  we  discover 
the  nature  of  self-denial,  and  true  benevolence. 

Self-denial  is  taught,  not  only  by  the  examples,  but  by 
the  precepts  of  Christ.  "  If  any  man  will  come  after 
me,  let  him  deny  himself,  and  take  up  his  cross,  and 
follow  me."  "  He  that  loveth  his  life  shall  lose  it;  but 
he  that  hateth  his  life  in  this  world,  shall  keep  it  unto  life 
eternal."  "  If  any  man  come  to  me  and"  f  comparatively 
speaking)  "  hate  not  his  father,  and  motner,  and  wiiQ 
and  children,  and  brethren,  and  sisters ;  yea,  and  his 
own  life  also,  he  cannot  be  my  disciple."  "  And  whoso- 
ever doth  not  bear  his  cross,  and  come  after  me,  cannot 
be  my  disciple."  The  doctrine  of  self-denial  is  also 
strongly  expressed  by  the  beloved  Apostle  John.  "  Here- 
by perceive  we  the  love  of  God,"  or  of  Christ,  "  because 
he  laid  down  his  life  for  us  5  and  we  ought  to  lay  down 
our  lives  for  the  brethren."  To  lay  down  our  lives  for 
_thegoodof  our  fellow  men  J  or  for  the  defence  and  sup- 
^'  *16  ^ 


l.;4  SEI.l»-D]f:i>JIAL    AND 

port  of  the  cause  and  kingdom  of  Christ,  is  one  of  the 
strongest  expressions  of  self-denial. 

In  the  illustration  of  this  important  dutj,  let  it  be 
understood,  that,  by  self-denial  is  not  meant,  a  malevo- 
lent disposition  towards  ourselves ;  nor  a  disregard  of 
our  own  interest  and  welfare.  All  that  is  meant  by  it 
is,  that  we  be  willing  to  make  sacrifices  of  our  own  inter- 
est and  welfare,  and  even  of  our  own  lives,  as  cases  may 
require,  for  the  sake  of  the  greater  interest  of  others,  or 
the  greater  general  good.  Self-denial  does,  by  no  means 
imply,  that  we  are  regardless  of  ourselves ;  but  that  we 
impartially  regard  others  as  we  do  ourselves.  This  is 
the  very  idea  of  the  doctrine  under  consideration  :  and 
this  is  according  to  the  spirit  of  the  divine  law.  In  the 
scriptures,  we  find  particular  laws  and  statutes,  almost 
innumerable ;  but,  all  are  comprehended  in  this  saying, 
namely,  "  Thou  shalt  love  thy  neighbor  as  thyself." — 
^'  Love  worketh  no  ill  to  his  neighbor,  therefore,  love  is  the 
fulfilling  of  the  law."  Selfishness,  on  the  other  hand,  nat- 
urally worketh  ill  to  his  neighbor;  and  is,  therefore,  the 
violation  of  the  whole  law.  Every  step  we  take,  on  the 
selfish  principle,  exposes  our  neighbor's  interest  or  char- 
acter ;  and,  what  is  infinitely  more  to  be  dreaded  is,  that 
it  is  reproachful  to  the  ever  blessed  God  ;  even  to  the 
Father,  the  Son,  and  the  Holy  Ghost.  It  is  reproachful 
to  the  law,  to  the  gospel,  and  to  the  grace  of  God.  Thus 
evident  it  is,  that  holy  love  appears  and  operates,  in  works 
of  self-denial,  and  pure  disinterested  benevolence. 

The  doctrine  of  self-denial,  though  derided  by  the  wise 
men  of  the  world,  as  an  affectation  of  being  righteous 
overmuch ;  is  clearly  a  fundamental  and  practical  doc- 
trine of  the  holy  scriptures.  It  is  also  a  plain  dictate  of 
reason.  It  is  a  doctrine  which  distinguishes  between 
virtue  and  vice ;  and  which  commends  itself  to  the  con- 
sciences of  all  the  friends  of  truth  and  godliness.  This 
holy  principle  is  celebrated  by  the  Apostle,  under  the 
name  of  charity  ;  and  it  is  called  tlie  bond  of  perfectness. 
The  highest  attainments  in  wisdom  and  knowledge,  the 
most  splendid  gifts  of  utterance,  and  even  the  gift  of 


TRUE    BENEVOLKNCjE.  175 

miracles  and  prophecy ;  the  greatest  possible  liberality 
to  the  poor,  and  even  the  sacrifice  of  life  in  the  best  of 
all  causes,  without  charity,  or  holy  love,  are  accounted 
as  nothing.  Charity  alone  contains  the  essence  of  reli- 
gion. "  Charity  suffereth  long  and  is  kind ;  charity 
envieth  not ;  charity  vaunteth  not  itself,  is  not  puffed 
up,  doth  not  behave  itself  unseemly,  seeketh  not  her  own, 
is  not  easily  provoked,  thinketh  no  evil,  rejoiceth  not  in 
iniquity,  but  rejoiceth  in  the  truth :  beareth  all  things,  be- 
lieveth  all  things,  hopeth  all  things,  endureth  all  things." 
It  is  added,  that  "  charity  never  faileth."  It  shall  abide 
forever,  while  faith  and  hope  shall  terminate  in  vision 
and  fruition. 

From  the  riew  of  what  the  Apostle  denominates 
charity,  "  which  is  the  bond  of  perfectness,"  it  is  evident, 
that  self-denial  is  a  leading  feature  in  the  real  christian's 
character.  He  suffereth  long,  and  is  kind.  "  Charity 
seeketh  not  her  own.^^  Christian  self-denial,  which  con- 
sists in  a  denial  of  selfishness,  consists  in  regarding  all 
rational,  and  even  all  sensitive  beings,  with  a  candid  and 
impartial  eye  ;  and  in  regarding  all  interests  and  objects 
according  to  their  intrinsic  value  and  importance.  Pri- 
vate good  is,  by  no  means,  to  be  neglected,  because  it 
is  private,  and  not  public  good.  "  He  that  provideth  not 
for  his  own,  and  especially  for  them  of  his  own  house  ;" 
whether  it  be  in  spiritual  or  temporal  things,  "  hath  de- 
nied the  faith,  and  is  worse  than  an  infidel."  Private 
good  is  as  necessary  to  the  man  of  true  benevolence  as  to 
others.  But  in  his  view,  its  importance  does  not  consist 
in  its  being  his  own  private  good,  so  much  as  in  its  being 
a  real  good.  Kit  comes  to  himself,  he  rejoices,  and  is 
thankful  for  it.  And  if  it  comes  to  others,  he  also  re- 
joices and  is  thankful.  For,  in  some  good  measure,  he 
loves  his  neighbor  as  himself. 

On  the  subject  of  self-denial,  we  may  further  observe, 
that  a  very  great  and  distinguishing  part  of  this  duty 
consists  in  love  to  our  enemies.  On  the  selfish  princi- 
ple, which  is  now,  as  it  was  in  the  time  of  Christ's 
ministry,  a  very  popular  principle  ;  the  moral  law  is, 
^*  Thou  shalt  love  thy  neighbor,"  that  is,  thy  friendly 


176  SELF-DBNIAL   AND 

neighbor,  "  and  hate  thine  enemy.''  But  on  the  prin- 
ciple which  is  now  advocated,  the  moral  law  as  uttered 
by  the  mouth  of  the  Saviour,  is  "  Love  your  enemies, 
bless  them  that  curse  you,  do  good  to  them  that  hate 
you,  and  pray  for  them  that  despitefully  use  you,  and 
persecute  you."  This  important  command  is  enfor- 
ced irresistibly,  by  the  example  of  our  Heavenly  Fa- 
ther. "  For  he  maKeth  his  sun  to  rise  on  the  evil  and  on 
the  good  5  and  sendeth  rain  on  the  just,  and  on  the 
unjust."  All,  both  bad  and  good,  friends  and  enemies, 
share  alike,  and  in  common,  the  bounties  and  blessings  of 
a  merciful  providence.  Yea,  the  divine  example  of 
love  to  enemies  extends  further.  For,  says  the  beloved 
John,  "  God  commendeth  his  love  towards  us,  in  that 
when  we  were  sinners,  Christ  died  for  us.  We  are 
required  to  love  the  most  vile  and  ungrateful — to  do  good 
and  lend,  hoping  for  nothing  again."  "  For  if  ye  love 
them  that  love  you,  what  reward  have  ye  ?  Sinners  also 
love  those  that  love  them."  "  And  do  not  even  the 
publicans  so  ?"  The  duty  of  love  to  enemies,  gives  ample 
support  to  the  doctrine  of  self-denial.  And  this  love 
is  most  evidently  holy  and  disinterested.  By  this  love, 
wherever  it  appears,  christians  are  clearly  distinguished 
from  the  ungodly  world.  By  this  Christ  distinguished 
himself,  as  the  holy  and  merciful  Saviour.  For,  so  ardent 
was  his  love  to  his  enemies,  that  he  spent  his  last  breath, 
under  their  torturing  hands,  in  prayer  for  them  :  "  Fa- 
ther, forgive  them,  for  they  know  not  what  they  do."  Is  it 
possible,  that  any  man,  who  has  heard  of  the  life  and 
death  of  the  blessed  Redeemer,  should  reject,  for  a  mo- 
ment, the  great  doctrine  of  self-denial,  and  love  to 
enemies  ?  In  this,  above  all  things,  Christ  was  distin- 
guished ;  and  "  If  any  man  have  not  the  spirit  of  Christ, 
he  is  none  of  his," 

By  all  that  has  been  said,  however,  respecting  self- 
denial  and  love  to  enemies,  it  is  not  to  be  understood, 
that  we  are  to  have  delight  in  them  ;  or  to  love  them, 
with  a  love  of  complacency.  To  love  them  with  delight, 
or  complacency,  would  exclude  the  idea  of  self-denial  ; 
and  would  imply,  that  we  ourselves  possess  the  same 


TRUE    BKNEVOLENCIS, 


17t 


odious  character,  and  are  pursuing  the  same  wicked 
courses.  The  holy  Psalmist,  speaking  of  the  enemies  of 
God,  expressed,  in  the  strongest  terms,  his  utter  abhor- 
rence of  them.  "  Do  I  not  hate  them,  O  Lord  !  that  hate 
thee  ?  and  am  I  not  grieved  with  them  that  rise  up 
against  thee  ?  I  hate  them  with  perfect  hatred — I  count 
them  mine  enemies."  The  Lord  also  has  infinite  abhor- 
rence of  the  wicked.  "  The  wicked,  and  him  thatloveth 
violence,  his  soul  hateth."  "  God  judgeth  the  righteous, 
and  God  is  angry  with  the  wicked  every  day."  Innu- 
merable are  the  expressions  of  his  anger  and  hatred, 
though  his  very  name  and  nature  are  love.  Christ, 
whose  benevolence  was  infinite,  and  whose  love  to  his 
enemies  was  wonderful  ;  was  affected  with  a  holy  in- 
dignation against  stupid  unbelievers.  "  He  marvelled 
because  of  their  unbelief."  And  "  He  looked  round 
about  upon  the  captious  multitude  with  anger,  being 
grieved  for  the  hardness  of  their  hearts."  He  felt  and 
expressed  the  highest  indignation  against  those  sinners, 
for  whom,  in  infinite  benevolence  and  mercy,  he  laid 
down  his  life  on  the  cross.  Thus  we  see  a  wide  differ- 
ence between  a  love  of  complacency,  and  a  holy,  disin- 
terested love  of  benevolence.  Complacency  is  a  holy 
affection,  when  it  has  for  its  object  a  holy  character.  But 
when  it  has  for  its  object  a  wicked  character,  it  is  a 
wicked  affection.  Accordingly,  we  find,  that  love  to  the 
christian  brethren,  viewing  them  in  their  true  character, 
is  an  evidence  of  a  saving  change  of  heart.  "  We  know 
that  we  have  passed  from  death  unto  life,  because  we 
love  the  brethren."  Can  we  but  only  be  assured,  that 
we  delight  in  those  very  things,  in  which  the  true  christian 
character  consists,  we  may  be  well  satisfied,  that  we  have 
passed  from  death  unto  lifcc  Cordial  complacency  and 
fellowship  with  real  christians,  cannot  exist  in  the  unre- 
generate  heart.  But  if  our  love  of  christians  be  an 
interested  and  selfish  affection,  it  is  no  evidence  of  real 
religion  ;  nor  of  a  holy  complacency.  It  is,  on  the  con- 
trary, an  evidence,  that  we  are  strangers  to  the  nature 
of  true  religion  5  and  liable  to  perish  in  a  vain  delusion. 


nU  3U]6MlS9IOiy    TO    GVQ. 


REMARKS. 


L  In  attending  to  this  subject,  which  exhibits  the 
moral  nature  of  the  religion  which  we  profess,  as  consist- 
ing essentially  in  self-denial,  and  holy  love  or  benevo- 
lence ;  we  are  strongly  impressed  with  the  idea,  that  such 
doctrine  as  this  is  certainly  from  God.  As  the  Apostle 
says,  such  doctrine  as  this  is  not  after  man.  It  is 
most  directly  opposed  to  the  views  and  feelings  of  every 
natural  heart.  From  whence  then  could  it  proceed,  but 
from  the  inspiration  of  the  Almighty  ^ 

2,  The  doctrine  of  self-denial,  and  true  benevolence  is 
altogether  a  practical  doctrine.  Let  it  be  ever  so  well 
investigated,  and  ever  so  firmly  believed,  it  can  be  of  no 
advantage  to  us,  unless  it  be  put  in  daily  practice.  To 
what  purpose  can  it  be,  to  hold  the  truth  in  unrighteous- 
ness ?  It  will  but  aggravate  our  damnation.  "  For  it  had 
been  better  for  us  not  to  have  known  the  way  of  life, 
than  after  we  have  known  it,  to  turn  from  the  holy  com- 
mandment." "  If  ye  know  things,  therefore,  happy  are 
ye,  if  ye  do  them." Amen. 


ESSAY  xxm. 

Submission  to  God, 

One  of  the  most  precious  fruits  of  self-denial  is  a  huin- 
ble  and  cordial  submission  to  God.  This  is  a  duty  which  is 
generally  acknowledged,  and  even  most  commonly  pro- 
fessed by  mankind,  especially  on  their  dying  beds.  Happy 
would  it  be,  could  we  discover,  in  all  instances,  good 
evidence,  of  the  sincerity  of  this  profession.  But  of  this 
evidence,  we  have  reason  to  fear,  there  is,  in  many  in- 
stances, a  great  deficiency.  For  there  is  what  is  called 
^forced  submission  ?  as  well  as  one  that  is  voluntary,  and 


SUBMISSION    TO    G01>.  179 

delightful.  And  the  more  excellent  and  important  this 
duty  appears  to  be ;  so  much  the  more  is  it  liable  to  its 
counterfeits.  Gold  and  silver  have  their  counterfeits  : 
but  where  do  we  discover  the  counterfeits  of  iron  or 
lead  ?  Submission  to  God  is  infinitely  more  precious 
than  gold  and  silver.  But  how  often  do  mankind  de- 
ceive themselves,  by  a  pitiful  resemblance.  They  find  all 
resistance  to  the  divine  will  unavailing;  and  conclude, 
as  the  last  resort,  to  make  their  submission  to  a  merciful 
God.  Of  this,  they  make  a  righteousness  ;  and  on  this 
they  place  their  dependence,  a?  the  condition  of  divine 
favor,  and  of  eternal  life.  Since  we  have  reason  to  con- 
clude, that  many  delude  themselves  with  a  mistaken  idea 
of  submission  to  God ;  how  important  is  it,  that  this 
subject  be  well  investigated.  We  are  therefore,  in  this 
essay,  led  to  a  discussion  of  two  points.  1.  The  nature, 
and,  2.  the  obligation  of  submission  to  God. 

I.  With  regard  to  the  nature  of  submission  to  God,  it 
implies,  a  knowledge  of  his  real  character.  Without  a 
knowledge  of  the  divine  character,  how  can  we  decide 
whether  we  submit  to  the  true  God,  or  to  a  false  god  ? 
The  Athenians  were  reproved  by  the  Apostle  for  making 
their  submission,  and  paying  their  adorations  to  an  un- 
known God.  Their  ignorant  worship  was  unacceptable 
to  the  true  God.  Without  a  distinct  knowledge  of  llini 
in  whom  we  live,  and  move,  and  have  our  being,  it  is 
impossible  to  exercise  that  submission,  which  will  meet 
the  divine  approbation.  How  can  a  man  knovv  whether 
he  is  submissive  to  the  civil  government,  unless  he  under- 
stands  the  nature  of  the  government,  and  the  character 
of  the  rulers  ? 

Again  ;  The  command,  by  the  Apostle,  "  Submit 
yourselves,  therefore  unto  God,"  implies,  that  in  our 
natural  state,  we  are  unsubmissive,  and  rebellious.  Res- 
pecting natural  men,  it  is  said,  that  they  have  "  a  carnal 
mind,  which  is  enmity  against  God ;  not  subject  to  the 
law  of  God,  neither  indeed  can  be."  Concerping  the 
Saviour,  they  say  in  their  hearts,  "  We  will  not  have 
this  man  to  reign  over  us."  Submission  has  respect  to 
government;  and  we  know  that  nothing  is  more  abhor- 


180  SUBMISSION   TO    eOD. 

rent  to  the  natural  heart,  than  the  government  of  Jeho- 
vah. Mankind  are  unreconciled  to  the  law  of  God  :  but, 
to  his  holy  sovereignty  they  are  as  inveterate,  as  they 
are  to  the  dominion  of  the  most  absolute  and  abitrary 
despot. 

We  hence  observe  further,  that  there  can  be  no  submis- 
sion to  God,  without  a  change  of  heart,  and  a  cordial 
return  to  God,  by  unfeigned  repentance.  Nothing  is 
more  absurd  than  to  suppose,  that  a  proud,  impenitent 
sinner  can  he  submissive  to  the  holy  law  and  government 
of  God.  He  may  yield,  in  sullen  silence,  to  unavoidable 
evils  :  but  this  is  not  of  the  nature  of  submission  to  God. 
To  lay  a  foundation  for  true  submission,  he  must  be  a 
humble  penitent  ;  a  real  christian. 

We  further  observe,  that  submission  to  God  implies, 
not  only  a  penitent  and  humble  heart ;  but  a  most  joyful 
acquiescence  in  the  humiliating  plan  of  salvation  by  the 
atoning  blood  of  Jesus  Christ,  in  other  words,  it  implies 
a  true  and  living  faith.  To  have  faith  and  confidence  in 
God,  is  nearly  the  same  thing  as  true  submission  :  it  is, 
at  the  least,  absolutely  essential  to  submission. 

Furthermore  ;  It  is  no  small  part  of  submission  to 
God,  that  we  yield  a  cheerful  obedience  to  all  his  com- 
mands and  institutions.  It  is  vain  for  people  to  imagine, 
that  it  belongs  to  them  to  decide  respecting  religious 
duty,  what  is  right  and  what  is  wrong.  And  though 
many  things  which  are  required,  seem  mysterious;  and 
to  our  scanty  view,  unreasonable  ;  yet  we  must  submit 
as  cheerfully  to  the  divine  requirements,  as  to  the  events 
of  divine  providence.  To  obey  God's  commands,  in  all 
their  strictness,  and  constantly  to  walk  in  his  ordinances, 
is  extremely  burdensome  to  sinful  men.  But,  in  order  to 
be  submissive  to  God,  this  burden  must  be  cheerfully 
borne — this  cross  must  be  taken  up,  and  accounted  a  great 
and  precious  privilege. 

Another  thing,  in  which  submission  to  God  is  exercis- 
ed, is,  that,  generally  speaking,  it  implies  self-denial.  In 
other  words,  it  implies  something  submitted  to  God  ; 
dome  private  good  is  relinquished,  and  very  cheerfully 
relinquished* 


SUBUISSION    TO    GOD*  iSt 

It  does  wot  indeed  suppose,  that  we  are  indifterent  to 
our  own  interest  and  happiness  ;  and  regardless  of  our 
own  welfare,  and  that  of  our  families  and  friends.  But 
it  supposes,  that  we  hold  every  thing  at  God's  disposal  5 
and  that,  be  our  own  interests  and  connections  ever  so 
dear  to  us,  we  are  willing  to  resign  them  all  to  the  wise 
and  sovereign  disposal  of  our  Almighty  Father.  It  sup- 
poses, that  our  will  and  affections  are  brought  into  a  sweet 
and  cordial  subjection  to  the  will  of  God.  "  Not  my 
will,  but  thine  be  done."  True  submission  implies,  that 
we  have  such  a  strong  confidence  in  God,  and  in  the 
wisdom  and  holiness  of  his  government,  that  we  choose 
decidedly,  and  at  all  events,  that  God  should  do  his 
pleasure  with  us  and  ours ;  and  with  the  whole  universe. 
The  submissive  heart  resigns  up  every  thing,  that  God 
demands.  Does  he  demand  all  our  property  .^  It  is 
granted,  even  though  it  go  into  the  hands  of  swindlers. 
Does  he  demand  a  son,  a  daughter,  a  husband,  a  wife  ? 
"  Amen,"  says  the  submissive  heart.  Submission  is  a 
resignation,  a  chosen,  cordial  resignation,  of  every  thing 
that  we  possess  5  and  finally  a  resignation  of  ourselves^ 
soul  and  body,  for  time  and  eternity. 

Another  thing  required,  in  the  great  duty  of  submis- 
sion to  God,  is,  that  it  be  unconditional.  The  language 
of  the  submissive  heart  is  not,  "  I  will  submit  in  hopes  of 
obtaining  divine  favor :  but  I  do  submit,  at  all  events  ; 
and  without  condition  or  reserve."  "  Though  he  slay 
me,  yet  will  I  trust  in  him."  I  claim  no  favor  at  all  ; 
nor  is  it  a  question,  whether,  by  submitting  to  present 
evils,  I  shall  escape  future  and  greater  evils.  But,  having 
confidence  in  the  wisdom  and  rectitude  of  his  government, 
Inoiv  submit  to  God,  "  Here  I  am,  a  hell-deserving 
creature.  Do  with  me  as  seemeth  thee  good."  This  is 
the  language  of  humble  and  holy  submission.  It  is 
wholly  unconditional  ;  and  it  is  never,  in  any  case  to  be 
retracted.  It  approves  of  the  justice,  as  well  as  of  the 
mercy  of  God. 

II.  We  are  to  attend  to  the  obligation  of  submission 
to  God.  Obligation,  in  this  case,  arises  from  several 
Xionsiderations.  It  arises  from  the  infinite  dignity  and  ho- 
U 


lo2  SUBMISSION  TO   <SOI>. 

liness  of  the  divine  character.  To  rebel  against  such  a 
God,  is  to  oppose  the  welfare  of  the  universe.  The 
absolute  supremacy  of  God  is  as  necessary  to  the  welfare 
of  the  universe,  as  the  supremacy  of  parents  is  to  the 
welfare  of  their  families.  All  can  feel  the  force  of  the 
command  addressed  to  children  :  "  Children  obey  your 
parents  in  the  Lord,  for  this  is  right."  This  is  essential 
to  the  general  good.  It  is  right,  because  parents  are 
superior  to  children,  and  seek  their  good  ;  and  because 
children  necessarily  depend  on  the  wisdom  and  direction 
of  their  parents,  to  guide  them  in  the  way  of  safety  and 
prosperity.  But  men  are  far  more  dependent  on  God 
for  wisdom  and  direction,  than  children  can  be  on  their 
parents  ;  and  God  is  possessed  of  infinitely  greater  dig- 
nity and  holiness,  than  earthly  parents.  Submission  to 
God,  therefore,  is  infinitely  more  important  than  submis- 
sion to  men  of  any  rank  or  character.  In  a  monarchical 
government,  and  especially  under  the  reign  of  the  wisest 
and  best  of  kings,  absolute  submission  is  required  of  all 
the  subjects.  Why  not  under  the  reign  of  the  King  of 
kings  ?  Especially  since  it  is  clearly  proved,  that  he  is 
possessed  of  every  divine  perfection.     Further, 

We  are  under  the  same  obligation  to  yield  an  uncon- 
ditional submission  to  God,  as  we  are  to  perform  any 
duty  whatsoever.  For,  in  attending  to  the  nature  of 
submission,  and  what  things  are  implied  in  it,  we  have 
found,  that  it  implies  repentance,  faith,  obedience  to  the 
law  of  God,  and  even  the  sum  and  substance  of  religion^ 
Kefusing  submission  to  God,  therefore,  is  rejecting  the 
duties  of  religion  in  general.  Indeed,  most  of  the  duties 
of  practical  religion  are  qualified  by  a  spirit  of  humble 
submission.  What  is  repentance  and  sorrow  for  sin  ? 
unless  it  be  qualified  by  a  humble  submission  to  God. 
Without  submission  to  God,  how  is  it  possible  to  have 
faith  in  Jesus  Christ  ?  Of  what  avail  are  unsubmissive 
prayers,  confessions,  or  praises  ?  How  can  we  adopt, 
with  an  unsubmissive  heart,  the  form  of  prayer,  dictated 
by  the  Saviour  :  "  Our  Father  who  art  in  heaven,  hallow- 
ed be  thy  name.  Thy  kingdom  come,  thy  will  be  done, 
in  earth  as  it  is  in  heaven  P"   A  humble  submission  to 


PRAYER    AND    PRAISE.  18S 

tiod,  and  nothing  short  of  this,  qualifies  the  heart  for  the 
service  of  God. 

Again  ;  The  duty  of  submission  to  God,  is  one  of  the 
clearest  dictates  of  reason,  and  the  light  of  nature.  It 
receives  the  approbation  of  every  enlightned  conscience. 
And  a  hearty  compliance  with  this  duty,  produces  the 
greatest  peace  and  tranquillity  of  soul.  It  is  a  balm  to 
the  afilicted  and  desponding  christian.  It  gives  glory  to 
God,  under  the  sharpest  afflictions,  and  the  most  bitter 
reproaches.  All  are  viewed  as  coming  from  the  hand  of 
an  infinitely  wise  and  holy  sovereign.  All  are  improved 
to  mend  the  heart,  as  well  as  to  glorify  God.  He  who  is 
submissive  in  heart,  relies  on  the  blessed  promises  of 
God  ;  and  trusts  in  his  faithfulness.  He  believes,  that 
God  will  forever  glorify  his  great  name  ;  and  cause, 
even  the  wrath  of  'man  to  praise  him.  He  believes,  that 
<'  all  things  shall  work  together  for  good  to  them  that 
love  God,"  and  are  submissive  to  his  holy  will.     Most 

fratefully,  and  joyfully,  therefore,  does  he  acknowledge 
is  obligation  to  submit  himself  to  God.  He  would  not 
desire  to  dictate,  even  the  smallest  matters,  relating  to 
himself.  He  trusts  in  the  Lord  with  all  his  heart,  and 
leans  not  to  his  own  understanding.  "  Blessed  is  the 
man  that  thus  trusteth  in  the  Lord,  and  whose  hope  the 
Lord  is." Amen. 


ESSAY  XXIV. 

Prayer  and  Praise. 

"  Lord,  teach  us  to  prayJ^  To  this  most  important 
request,  the  Saviour  was  very  attentive  ;  and  the  state- 
ment which  he  made,  in  reply  to  it,  deserves  a  place  at 
the  head  of  every  treatise  on  the  subject  of  prayer.  It 
is  as  follows.  "  Luke  xi.  1 — 14.  And  it  came  to  pass 
as  he  was  praying  in  a  certain  place,  when  he  ceased,  one 


48-4  «RAY,ER   AK,D    PRAISE. 

of  his  disciples  said  unto  him,  Lord,  teach  us  to  pray,  as 
John  also  taught  his  disciples.  And  he  said  unto  them^ 
when  ye  pray,  say,  Our  Father,  which  art  in  heaven, 
hallowed  be  thy  name  :  Thy  kingdom  come,  thy  will  be 
done,  as  in  heaven,  so  in  earth.  Give  us  day  byday,  our 
daily  bread.  And  forgive  us  our  sins  5  for  we  also 
forgive  every  one  that  is  indebted  to  us.  And  lead  us 
not  into  temptation  ;  but  deliver  us  from  evil.  And  he 
said  unto  them,  which  of  you  shall  have  a  friend,  and 
shall  go  unto  him  at  midnight,  and  say  unto  him,  Friend, 
lend  me  three  loaves  :  For  a  friend  of  mine,  in  his  journ- 
ey, is  come  to  me,  and  I  have  nothing  to  set  before  him. 
And  he  from  within  shall  answer  and  say,  Trouble  me 
not;  the  door  is  now  shut,  and  my  children  arc  with  me 
in  bed.  I  caiinot  rise  and  give  thee.  I  say  unto  you, 
though  he  will  not  rise  and  give  him  because  he  is  his 
friend  ;  yet  because  of  his  importunity,  he  will  rise  and 
give  him  as  many  as  he  needeth.  And  I  say  unto  you, 
Ask,  and  it  shall  be  given  you,  seek  and  ye  shall  find, 
knock,  and  it  shall  be  opened  unto  you.  For  every  one 
that  asketh  receiveth,  and  lie  that  seeketh  findeth,  and 
to  him  that  knocketh,  it  shall  be  opened.  If  a  son  shall 
ask  bread  of  any  of  you  that  is  a  father,  will  he  give  him 
a  stone  ^  Or  if  he  ask  a  fish,  will  he  for  a  fish  give  him 
a  serpent  ?  Or  if  he  ask  an  egg,  will  he  offer  him  a  scor- 
pion ?  If  ye,  then,  being  evil,  know  how  to  give  good 
gifts  unto  your  children  ;  how  much  more  shall  your 
Heavenly  Father  give  the  Holy  Spirit  to  them  that  ask 
him  .^" 

What  an  illustrious  sketch,  or  outline  of  the  various 
topics,  belonging  to  the  duty  of  prayer !  The  Lord  Jesus, 
fond  of  giving  all  needful  instruction,  on  a  subject  so 
important,  not  only  taught  his  disciples  the  subject  mat- 
ter, but  also  the  manner  and  spirit  of  prayer.  He  also 
.stated,  by  a  striking  similitude,  the  importance  of  im- 
portunity and  perseverance  in  prayer,  and  the  assurance 
of  a  gracious  answer.  All  these  things  are  contained  in 
this  noted  passage  of  instruction  on  the  subject  of  prayer. 
According  to  this  lesson  of  instruction  in  the  duty  of 
prayer;  we  find  that  it  is  to  be  addressed, most  respett- 


PRATBR   AHV   PRAI3E  185 

fully  and  devoutly,  to  our  heavenly  Father,  who  is  the 
supreme  Lord  of  the  universe;  and  the  great  benefactor 
of  the  children  of  men.  Prayer  itself  consists  in  lifting 
up  our  hearts  and  desires  to  God,  in  the  name  of  Jesus 
Christ ;  first  of  all  for  the  displays  of  his  glory  5  and 
also  for  all  things  desirable  in  themselves;  with  a  most 
humble  and  unreserved  submission  to  his  holy  will. — 
Accordingly,  having  devoutly  addressed  the  Father  of 
mercies,  the  first  petition  is  "  Hallowed  be  thy  nanie.^^^ — 
Let  thy  great  and  holy  name  be  honored  and  glorified 
forever.  The  second  petition  is,  "  Thy  kingdom  <>orae, 
thy  will  be  done,  in  earth  as  it  is  in  hea^^n.''  In  this  is 
contained  a  devout  supplication  for  the  accomplishment 
of  all  the  gracious  promises,  respecting  the  glory  and 
triumph  of  Christ's  kingdom  on  earth.  It  is  a  petition, 
that  the  earth  mav  be  filled  with  the  knowledge  and  glory 
of  the  Lord  ;  and  may,  in  some  good  measure,  resemble 
the  heavenly  state.  The  third  petition  is  expressive  ot 
absolute  dependence  on  God  for  a  supply  of  our  daily 
wants.  "  Give  us  day  by  day,  our  daily  bread."  Give 
us,  daily,  a  competency  of  the  necessaries  of  this  life, 
and  hearts  therewith  to  be  content.  The  fourth  petition 
is  for  the  forgiveness  of  our  sins.  "  And  forgive  us  our 
sins,  for  we  also  forgive  every  one  that  is  indebted 
to  us."  In  this  we  are  taught  to  exercise  a  forgiving 
temper ;  and  we  seem  not  to  be  allowed  to  ask  God  to 
be  merciful,  on  any  other  condition  than  this,  that  we 
filso  be  merciful.  "  And  when  ye  stand  praying,/or^ive, 
if  ye  have  aught  against  any ;  that  your  Father  also  in 
heaven  may  forgive  your  trespasses."  To  ask  forgive- 
ness of  God,  implies  a  sense  of  sin  and  guilt ;  and  to 
ask  it  on  such  a  condition  implies  great  humility  of 
heart ;  and  in  this  consists  the  chief  excellency  of 
prayer. 

The  fifth  petition,  in  this  comprehensive  prayer  is, 
•'  And  lead  us  not  into  temptation,  but  deliver  us  from 
evil."  To  deprecate  temptation,  and  all  natural  evils, 
is  as  proper,  and  as  important,  as  to  pray  for  the  blessings 
of  nature,  or  of  divine  grace.  Conscious  of  the  number- 
less temptations  and  evils  to  which  we  are  exposed,  and 


,186  PRAYER    AND    FRAISE, 

under  which  we  labour ;  how  important  is  the  pKvilegfe^ 
of  access  to  God,  even  to  the  throne  of  his  grace,  to  pre- 
sent our  humble  plea  in  the  name  of  Jesus  Christ,  for  all 
Heeded  succour  and  deliverance  ! 

Finally  5  The  example  of  prayer  before  us  concludes 
as  it  begins,  with  ascriptions  of  glory  to  God.  "  For 
thine  is  the  kingdom,  and  the  power,  and  the  glory  for- 
ever, Amen,"  This  is  the  general  instruction  given  us 
by  the  Saviour,  on  the  great  duty  of  prayer :  and  the 
example  before  us  is  so  comprehensive  as  to  reach,  more 
or  less  distinctly,  every  important  occasion. 

Having  considered  the  nature  and  spirit  of  prayer,  as 
they  are  exhibited  by  the  Saviour,  in  his  example  and 
instructions  to  his  disciples  5  we  proceed,  according  to 
the  noted  passage  quoted  as  a  theme,  from  the  11th  of 
Luke,  to  a  view  of  the  importance  of  importunity  in 
prayer.  The  friend  that  made  application  at  midnight, 
for  three  loaves,  was  successful,  only  by  his  importunity. 
His  importunity  was  far  more  availing  than  his  friend- 
ship. Be  importunate  at  the  throne  of  grace,  day  and 
night,  and  on  all  occasions;  be  instant  in  prayer;  pray 
without  ceasing ;  pray  with  all  perseverance,  abounding 
therein  with  thanksgiving;  and  you  shall  succeed.  Christ, 
by  another  parable,  urged,  in  particular,  the  importance  of 
importunity  in  prayer.  "  He  spake  a  parable  unto  them  to 
this  end,  that  men  ought  always  to  pray,  and  not  to  faint ; 
saying  "  There  was  in  a  city  a  judge,  who  feared  not  God, 
nor  regarded  man.  And  there  was  a  widow  in  that  city, 
and  she  came  unto  him,  saying,  Avenge  me  of  mine  adver- 
sary. And  he  would  not,  for  a  while ;  but  afterward  he 
said  within  himself.  Though  I  fear  not  God,  nor  regard 
man ;  yet,  because  this  woman  troubleth  me,  I  will  avenge 
her,  lest  by  her  continual  coming  she  weary  me.  And 
the  Lord  said,  hear  what  the  unjust  judge  saith.  And 
shall  not  God  avenge  his  own  elect,  who  cry  day  and 
night  unto  him,  though  he  bear  long  with  them  .^  1  tell 
jou,  that  he  will  avenge  them  speedily."  Perpetual 
application  to  the  Father  of  mercies,  pleading,  with 
submission,  for  needed  blessings,  and  praying  for  the 
prosperity  of  Zion,  must  be  an  acceptable  sacrifice  tt> 


PRAYBR   AND    PRAISE^  187 

God.  We  need  not  hesitate  to  pray  every  day  we  live? 
for  the  same  important  blessings.  How  can  we  too  often 
repeat  the  Lord's  prayer  ?  How  can  we  be  too  importu- 
nate in  pleading  for  the  revival  of  religion,  and  for  the 
conversion  of  Jews  and  gentiles  ?  Importunity  is  the 
life  and  beauty  of  prayer. 

We  come  now  to  the  concluding  part  of  the  noted  in- 
structions of  the  Saviour,  on  the  duty  of  prayer.  These 
instructions  conclude  with  strong  assurances  of  being 
heard ;  and  of  being  accepted  and  answered.  "  And  I 
say  unto  you,  Ask  and  it  shall  be  given  you,  seek, 
and  ye  shall  find,  knock,  and  it  shall  be  opened  unto 
you."  "  For  every  one  that  asketh  receiveth."  There  is 
no  exception  in  this  case.  Not  a  faithful  prayer  was 
ever  left  unanswered.  A  special  characteristic  of  Jeho- 
vah is,  that  He  heareth  prayer,  "  0  thou  that  hearest 
prayer !  unto  thee  should  all  flesh  come."  To  hear,  m 
the  emphatical  sense,  is  to  answer  and  do  accordingly. 
When  the  Saviour  said  to  the  Father,  "  I  know  that  thou 
hearest  me  always  ;"  the  meaning  was,  that  his  prayers 
were  answered.  That  all  faithful  prayers  are  abundantly 
answered,  is  evident  from  scripture  promises,  declara- 
tions and  facts.  "  Ask  and  ye  shall  receive,"  is  a  re- 
peated promise.  "  Ask  and  receive,  that  your  joy  may 
be  full."  "  Verily,  verily,  I  say  unto  you,  whatsoever 
ye  shall  ask  the  Father  in  my  name,  I  will  do  it."  God 
promises  to  give  the  Holy  Spirit,  that  most  gracious  gift, 
the  unspeakable  gift,  to  them  that  ask  him.  The  promi- 
ses are  particular,  with  respect  to  social  prayer.  "  If 
two  of  you  shall  agree  on  earth,  as  touching  any  thing 
that  they  shall  ask  ;  it  shall  be  done  for  them,  of  my 
Father  who  is  in  heaven.  For  where  two  or  three  are 
gathered  together  in  my  name,  there  am  I  in  the  midst 
of  them."  From  this  we  may  conclude,  that  associa- 
tions for  special  prayer,  particularly  for  the  revival  of 
religion,  and  for  the  increase  and  enlargement  and  pu- 
rity of  the  church,  are  pleasing  to  God,  and  are  often 
found  to  be  presages  of  a  work  of  divine  grace. 

A  very  great  part  of  the  importunate  prayer  of  Chris- 
tians has  respect  to  the  divine  promises  5  and  in  praying 


1S8  PRAYER   ANB    PRAISE. 

for  their  fulfilment,  there  is  the  utmost  assurance  of  being 
heard  and  answered.  All  the  blessings  promised  in  the 
covenant  of  redemption,  and  in  the  covenant  of  grace, 
are  proper  subjects  of  prayer,  and  will  be  granted  in 
answer  to  special  fervent  prayer.  The  glorious  Milleni- 
um of  the  church,  which  is  fixed  and  established  by  the 
divine  decree,  will  never  take  place,  but  in  answer  to 
fervent  prayer.  The  glorious  restoration  of  God's  peo- 
ple foretold  by  the  prophet  Ezekiel,  is  strongly  confirm- 
ed ;  "  I  the  Lord  have  spoken  it,  and  I  will  do  it."  Yet, 
saith  the  Lord,"  I  will  be  enquired  of,  by  the  house  oi 
Israel,  to  do  it  for  them."  All  divine  and  special  bles- 
sings are  in  answer  to  the  prayers  of  the  upright  which 
are  God's  delight.  Hence  the  only  assignable  reason 
why  any  ask  and  receive  not  is,  because  they  ask  amissy 
that  they  may  consume  it  upon  their  lusts.  It  is  on  the 
ground  of  God's  always  hearing  the  prayer  of  the  faith- 
ful, that  it  is  said,  "  The  effectual,  fervent  prayer  of  a 
righteous  man  availeth  much."  Not  that  the  immutable 
Jehovah  is  swerved  from  his  purposes,  by  the  efiicacy  of 
prayer;  but  that  he  has  wisely  connected  his  purposes 
with  the  fervent  prayer  of  his  saints.  It  was  the  eternal 
purpose  of  God  to  visit  the  house  of  Israel,  for  the  wick- 
edness of  Ahab,  with  a  severe  drought ;  and  afterwards 
to  grant  a  sudden  and  plentiful  rain.  But  the  drought 
and  the  rain  were  according  to  the  prayers  of  the  prophet 
Elijah.  "  Elijah  was  a  man  subject  to  like  passions  as 
we  are,  and  he  prayed  earnestly  that  it  might  not  rain ; 
and  it  rained  not  on  the  earth,  by  the  space  of  three  years 
and  six  months.  And  he  prayed  again,  and  the  heaven 
gave  rain,  and  the  earth  brought  forth  her  fruit."  Hear- 
ing the  prayers  of  Elijah  was  not  the  only  instance,  in 
ancient  ages,  of  God's  hearing  and  answering  the  prayers 
of  his  saints.  Jacob  wrestled  in  prayer  at  Bethel,  and 
obtained  the  blessing ;  and  with  him  the  covenant  of  grace 
was  established.  Moses  was  heard,  at  all  times,  when 
he  interceded  for  the  rebellious  people  ;  and  by  prayer 
he  appeased  the  divine  anger;  and  as  a  mediator, led 
the  Israelites  to  the  borders  of  the  land  of  Canaan.-— 
When  Moses  held  up  his  hands  in  prayer,  Israel  pi'c- 


PRAYER   AND    PRAlSJj.  180 

vailed  in  battle  ;  but  when  he  letdown  his  hands,  so  that 
the  visible  appearance  of  prayer  ceased  :  then  Amalek 
prevailed.  At  the  word  of  Joshua,  who  was  a  man  of 
prayer,  the  sun  and  moon  stood  still ;  the  solar  system 
suspended  its  revolution,  till  the  victory  in  battle  with 
the  Amorites  was  completed.  David  and  Solomon  had 
great  experience  of  God's  answers  to  prayer.  At  the 
dedication  of  the  temple,  the  cloud  of  glory,  which  was 
the  symbol  of  the  divine  presence  and  favor,  fdled  the 
house;  and  the  Lord  afterwards,  expressly  said  to  Solo- 
mon, "  I  have  heard  thy  prayer,  and  thy  supplication 
which  thou  hast  made  before  me."  Hezekiah  was  re- 
markably heard,  in  his  short  and  fervent  prayer,  when 
Jerusalem  was  invaded  by  the  Assyrians.  An  angel  of 
the  Lord  slew,  in  one  night,  a  hundred  and  eighty-five 
thousand  of  the  Assyrian  army,  ^nd  broke  up  the  siege. 
Nehemiah,  rebuilt  the  temple  and  city  of  Jerusalem, 
more  by  his  prayers,  than  by  his  own  strength,  or  the 
strength  of  his  laborers.  The  restoration  of  the  Jews 
from  the  captivity  in  Babylon,  w  as  by  the  special  prayers 
of  Daniel.  Encouraged  by  the  prophecies,  "  He  set  his 
heart  to  seek  by  prayer  and  supplications,  with  fastin  g 
and  sackcloth  and  ashes."  His  prayers  were  full  of  im- 
portunity ;  and  they  were  remarkably  heard,  approved, 
and  answered.  The  deliverance  of  tne  Jews  from  cap- 
tivity, was  as  much  in  answer  to  the  prayers  of  Daniel, 
as  if  his  prayers  had  been  the  sole  cause  of  their  deliver- 
ance "  At  the  beginning  of  thy  supplications,  the  com- 
mandment came  forth,"  said  Gabriel  to  Daniel,  "  And  I 
am  come  to  show  thee,  for  thou  art  greatly  beloved." 

God  never  bestows  any  great  and  special  favors  on 
his  people,  but  in  answer  to  particular  and  fervent  prayer. 
But  such  prayer  is  never  made  in  vain.  The  prayers  of 
the  new  testament  saints  were  as  remarkably  heard  as 
those  of  the  more  ancient  saints.  Jesut*  Christ,  in  his 
religious  devotions,  acted  in  the  capacity  of  a  man  ;  and 
in  his  prayers,  he  was  always  heart! .  His  disciples  and 
followers,  who  were  daily  of  one  accord,  after  his  ascen- 
sion, praying  for  the  acco!r»plishment  of  his  gracious 
promises,  were  heard  and  answered  abundantly,  on  the 


190  PRATEE    AND    PRAISE. 

day  of  Pentecost  and  afterwards.  When  the  Apostles 
and  brethren,  on  a  special  occasion,  were  united  in  social 
prayer,  and  lifted  up  their  voice  with  one  accord  to  God  ; 
''  the  place  was  shaken,  where  they  were  assembled 
together,  and  they  were  all  filled  with  the  Holy  Ghost." 
When  Peter  was  bound  in  prison,  "  prayer  was  made 
without  ceasing  of  the  church,  unto  God  for  him."  And 
in  the  very  hour  of  their  nocturnal  devotions,  he  was 
rescued,  by  an  angel  from  heaven.  Paul  and  Silas,  in 
close  confinement,  were  miraculously  delivered  by  an 
earthquake  at  midnight,  in  Answer  to  their  prayers  and 
praises.  And  in  answer  to  their  prayers,  the  Jailor  and 
his  household  were  converted  and  baptized.  By  prayer, 
Paul  was  delivered  from  the  shipwreck ;  and,  for  his 
sake,  the  whole  crew  were  saved  from  a  watery  grave. 
Instances  of  God's  hearing  prayer  are  so  numerous,  that 
it  is  unnecessary  to  quote  them  all,  to  prove  that  God 
always  hears  and  answers  the  prayers  of  the  faithful ; 
and  in  general,  he  grants  the  very  things  which  are  asked 
for.  In  many  instances,  however.  Christians  may  sin- 
cerely and  fervently  pray  for  things  which  God,  in  his 
wisdom  may  see  fit  to  withhold,  and  grant  them  even 
richer  blessings,  as  a  substitute.  All  we  contend  for,  in 
the  present  discussion,  is,  that  always^  and  in  his  own 
way,  God  hears  and  answers  the  prayers  of  his  people ; 
ana  when  they  are  more  particularly  excited  to  union 
and  fervor  in  this  important  duty,  the  answer  is  more 
particular.  When  the  people  of  Gpd  are  excited,  by  the 
Spirit  of  God,  to  pray  for  rain,  God  sends  them  rain. 
When  they  unitedly  plead  for  the  Holy  Spirit ;  the  Holy 
Spirit  is  given.  Revivals  of  religion  are  generally  the 
effect  of  union  and  importunity  in  the  prayers  of  the 
saints.  These  are  the  source  of  every  good  and  perfect 
gift  of  God.  When  God  delivers  his  people  from  pesti- 
lence, war,  or  famine,  it  is  by  prayer;  by  prayer  he  will 
accomplish  all  his  promises  5  and  ultimately,  he  will  fill 
the  earth  with  his  glory. 


-§l*n:  •*»■•■ 


l^RATSa   AND    FKAISS:.  191 


REMARKS. 


i.  Although  Christ  was  very  particular  to  enjoin  ou 
his  followers,  both  by  precept  and  example,  the  impor- 
tant duty  of  secret  prayer ;  yet  he  was  equally  particular 
and  strenuous  with  regard  to  the  various  branches  of 
social  prayer.  The  example  which  he  gave  to  his  disci- 
ples, was  an  example  of  social  prayer.  It  is  expressed  in 
the  plurul  number  ;  "  Our  Father,  who  art  in  heaven." 
This  is  pertinent  to  every  branch  of  social  prayer,  but 
not  to  individual  prayer.  Another  branch  of  social 
prayer,  urged  and  enforced  by  the  Apostle  Peter,  is  that 
of  the  family.  Admonishing  husbands  and  wives  to  the 
mutual  discharge  of  their  social  and  relative  duties,  he 
exhorts  them  "  to  live,  as  being  heirs  together  of  the 
grace  of  life,  that  their  prayers  be  not  hindered  ;"  plainly 
alluding  to  the  most  important,  and  indispensable  duty 
offamUy  prayer.  To  no  other  society,  but  the  family^ 
can  these  words  have  any  proper  application.  The  fel- 
lowship of  christian  husbands  and  wives  is  most  intimate 
and  endearing.  But  how  can  this  be  promoted  to  advan- 
tage, without  daily  union  in  prayer  ?  If,  in  the  families 
of  christians,  to  whom  Peter  wrote  his  epistle,  there  had 
been  no  social  prayer ;  then,  certainly,  there  were  no 
prayers  of  husbands  and  wives,  which  were  liable  to  be 
hindered. 

On  the  whole,  it  appears,  that,  in  every  community, 
social  prayer  is  the  life  and  nerve  of  religion ;  and  es- 
pecially in  families,  which  are  the  nurseries  of  all  civil 
societies.  Without  family  worship,  how  can  parents 
bring  up  their  children  in  the  nurture  and  admonition  of 
the  Lord  ?  And  how  can  their  children  be  impressed 
with  the  idea  that  their  parents  give  themselves  to 
prayer  ? 

Not  only  in  families,  but  in  all  other  communities,  and 
on  many  occasions,  social  prayer  is  essential  to  the  chris^ 
tian  character.  On  the  holy  sabbath  in  particular,  all  the 
friends  of  Christ  are  of  one  accord  in  the  house  of  prayer 
andpraise.    In  the  sanctuarv,  their  devotions  are  enkin 


19£  PRAYER    AND    PRAISE. 

died  into  a  holy  ardor :  and  were  it  consistent  with  dutv 
in  general,  they  would  "  desire  to  dwell  in  the  house  of 
the  Lord,  all  the  days  of  their  life,  to  hehold  the  beauty 
of  the  Lord,  and  to  enquire  in  his  temple."  Very  cor- 
dial is  the  fellowship  of  real  christians,  in  the  house  of 
prajer.  Other  days  and  seasons,  besides  the  Sabbath, 
are  set  apart  for  special  humiliation  and  prayer;  and 
those  who  disregard  these  institutions,  which  are  of  hu- 
man authority,  discover  a  spirit  of  rebellion  against  the 
authority  which  is  divine.  "  From  evening  to  evening 
shall  ye  celebrate  your  sahhaths^^  as  well  as  the  Lord's 
sabbaths. 

Seasons  of  affliction,  distress  and  mortality,  are  proper 
seasons  for  special  union  and  concert  in  prayer.  The 
example  of  Christ  was,  that,  "  in  all  the  afflictions  of  his 
people,  he  was  afflicted."  Benevolence  requires,  that 
we  unite  with  the  afflicted,  especially  in  humiliation,  and 
social  prayer. 

Another  special  occasion  for  social  prayer  is,  when 
christians  are  excited  by  the  Holy  Spirit,  to  set  apart 
short  seasons  for  prayer,  and  religious  conference.  By 
these  special  meetings  for  prayer,  and  religious  improve- 
inent,  the  life  of  godliness  is  promoted,  and  the  Lord  is 
well  pleased.  "  Then  they  that  feared  the  Lord,"  says 
the  prophet,  "  spake  often  one  to  another,  and  the  Lord 
hearkened  and  heard  it ;  and  a  book  of  remembrance 
was  written  before  him,  for  them  that  feared  the  Lord, 
and  that  thought  on  his  name."  Scarcely  any  part  of 
religious  improvement  is  more  useful  and  important  than 
these  voluntary  associations  for  prayer  and  praise,  and 
holy  conversation.  How  often  are  they  attended  with 
the  happy  fruits  of  divine  grace,  in  the  conviction  and 
conversion  of  sinners,  and  in  the  edification  of  the  saints  ! 

2.  In  connection  with  the  duty  of  prayer,  and  as  a 
part  of  it,  a  few  remarks  may  be  useful,  on  the  duty  of 
singings  as  well  as  speaking  the  praises  of  the  Lord.  "  Is 
any  merry  ?  let  him  sing  Psalms/'  All  the  Psalms  and 
songs,  and  poetical  books,  which  comprise  a  great  part  of 
the  Bible,  were  divinely  inspired,  for  the  important  pur- 
pose of  singing  praises  to  the  Lord.    Singing  the  praises 


h; 


FRAiEn  AX©  p'kaisk.  195 

or  the  Lord,  has  been  a  very  pleasing  and  useful  part  of 
religious  and  social  worship  in  the  church  of  God,  proba- 
bly from  the  beginning  of  the  world  ;  commer.cing  in  Par- 
adise. And  "  Whoso  offereth  praise,  glorifieth  me," 
saith  the  Lord.  Where  true  love  to  God,  and  cordial 
fellowship  with  the  saints  exist  in  the  heart,  they  are 
greatly  cherished  and  promoted, by  the  aid  of  sacred  mel- 
ody. By  this  exercise  of  religious  devotion,  David  was 
excited  to  raptures  and  transports  of  joy.  It  was  also  a 
devout  and  delightful  exercise  of  the  Saviour  and  his  dis- 
ciples. In  this  they  united,  at  the  first  celebration  of  the 
sacramental  supper.  And  in  this,  the  church  has  always 
lersevered.  The  Apostles,  by  example  and  precept, 
ave  urged  the  duty  of  singing  God's  praise.  Paul  and 
Silas  prayed  and  sang  praises  at  midnight,  bound  in  the 
inmost  prison,  and  mangled  with  stripes.  No  situation 
on  this  side  of  the  infernal  world,  is  too  deplorable  for 
such  men  to  sing  the  praises  of  the  Lord.  David  resolved 
to  sing  his  praises,  while  he  had  a  being.  Paul,  having 
exhibited  to  the  Hebrews,  Jesus  Clmst,  as  the  great  High 
Priest  of  their  profession,  says,  "  By  him,  therefore,  let 
us  offer  the  sacrifice  of  praise  to  God  continually  ;  that 
is,thefruitof  our  lips,  giving  thanks  to  his  name."  In 
the  view  of  the  Apostle,  it  appears,  that  vocal  music,  has 
the  preference.  This  is  the  kind  of  music,  with  which 
the  heavens  resound  forever.  "  But  who  can  utter  the 
jnighty  acts  of  the  Lord  ?  who  can  shew  forth  all  his 
praise?"  Our  duty  is  to  praise  the  Lord  with  all  our 
might ;  and  to  praise  him  for  all  his  works,  whether  of 
mercy,  or  of  righteous  judgment.  So  important  was  the 
praise  of  God,  in  the  Saviour's  view,  that  when  the  little 
children  sung  Hosannasin  the  temple,  at  his  triumphant 
entry,  he  declared,  "that  if  these  should  hold  their  peace, 
the  stones,  even  the  stones  of  the  temple  would  immedi- 
ately cry  out." 

3.  In  a  review  of  what  has  been  said,  on  the  subjects 
of  prayer  and  praise,  we  perceive,  that  they  are  very 
humble  and  devout  exercises  of  heart.  They  look  above 
all  selfish  considerations :  for  their  object  is  in  the  high- 
est heavens.  God  is  the  supreme  object,  and  his  glory 
18 


194  DUTIES    OF    TH£    UNREGEWERATE, 

is  the  leading  motive  of  all  sincere  and  pure  devotion. 
Confidence  in  the  divine  government,  and  in  the  divine 
promises,  are  the  mainspring  of  prayer  and  praise. 
♦'  Praise  waiteth  for  thee,  O  God,  in  Zion ;  and  unto  thee 
shall  the  vow  be  performed.  O  thou  that  hearest  pray- 
er !  unto  thee  shall  all  flesh  come."  "  Rejoice  ever- 
more :  Pray  without  ceasing :  In  every  thing  give 
thanks  ;  for  this  is  the  will  of  God,  in  Christ  Jesus^ 
concerning  you."....AMEN. 


ESSAY  XXV. 

Duties  of  the  Unregemrate,  and  the  Means  of  Grace. 

On  the  practical  part  of  the  system  of  divine  truth, 
we  have  briefly  considered  the  duties  of  self-denial  and 
true  benevolence — of  humility  and  submission  to  God  ; 
and  of  prayer  and  praise.  While  it  is  granted  by  all 
who  profess  to  believe  the  holy  scriptures,  that  these 
duties  are  highly  incumbent  on  every  christian  ;  and  are 
essential  to  the  christian  character ;  yet^  with  many,  it 
is  a  very  interesting  enquiry,  whether  these,  or  any 
other  religious  duties,  are  incumbent  also,  on  impenitent, 
and  unconverted  sinners  ?  On  this  point  the  scriptures 
speak  a  language,  which,  in  the  view  of  many,  is  awfully 
forbidding.  The  scriptures  declare  plainly,  "  that  the 
sacrifice  of  the  wicked  is  an  abomination  to  the  Lord, 
inasmuch  as  they  bring  it  with  a  wicked  mind."  This  is 
said  to  be  the  correct  translation.  Again  it  is  written, 
by  way  of  contrast,  "  The  sacrifice  of  the  wicked  is  an 
abomination  to  the  Lord ;  but  the  prayer  of  the  upright  is 
his  delight."  And  again,  "He  that  turneth  away  his 
ear  from  hearing  the  law,  even  his  prayer  shall  be  an 
abomination."  The  meaning  of  all  these  declarations 
appears  to  be  one  and  the  same  ;  that  a  wicked  man,  or 
an  impenitent  sinner,  does  not,  in  any  measure,  offer  to 


I  AND    I'HE    MEANS    OF    GRACE.  195 

Ihe  Lord  acceptable  sacrifices.    Proceeding  from  a  sell- 
ish  heart,  and   being  performed  with  no  regard  to  the 
glory  of  God,  nor  to  the  good  of  his  kingdom,  they  are 
vain  oblations  ;  and  the  command  of  the  Lord  is,  "  Bring 
no   more  vain   oblations."      Your  offering  of  incense, 
however  precious,  is  an  abomination.     External  devo- 
tions,  without  the  concurrence  of  the  heart,  are  mere 
hypocrisj,  which  is  considered  as  one  of  the  baser  kinds 
of  iniquity.     The  bible  appears  to  testify  strongly  against 
the  external  duties  and  religious  services  of  impenitent 
sinners.     Sinners,  however,  do  not  see  fit  to  renounce 
all  the  external  duties  of  religion.     In  many  duties,  they 
are  constant  and  persevering.     In  external   devotions, 
especially  the  devotions  of  the  sanctuary  ;  in  the  observ- 
ance of  the  holy  sabbath;  in  reading  the  scriptures,  and 
attending  to  the  gospel  ministry,  statedly  and  occasion- 
ally ;  and  in  attending  the  variety  of  meetings  for  prayer 
and  religious  improvement ;  sinners  seem  to  go,  almost 
hand  in  hand,  with  the  saints.     They  embrace,  and   de- 
fend the  doctrines  of  the  bible ;  and  "  Almost  they  are 
persuaded  to  be  christians."     Many,  who  make  no  pro- 
fession of  religion,  statedly  attend  to  the  external  per- 
formance of  family  worship,  and  the  religious  instruction 
of  their  children  ;    well  knowing,   that  these  things  are 
matters  of  infinite  importance  to  their  dear  children,  as 
well  as  to  themselves.     It  would  be  extremely  difficult 
to  restrain  the  greater  part  of  the  people  from  attending, 
more  or  less,  to  the  external  duties  of  religion.      Their 
consciences,  their  hopes,  and  their  fears  prompt  them  to 
many  such  duties.     But  from  the  word  of  (iod,  we  are 
assured,  that  all  these  external  duties  and  sacrifices  of 
the  wicked,  are   an  abomination  to  the  Lord  ;  because 
they  are  performed  with  a  wicked  mind,  or  a  selfish  heart. 
^'  God  looketh  on  the  heart."     And  the  heart  being  cor- 
rupt, the  motives  of  the  gospel  are  perverted.     Not  only 
the  religious  sacrifices  of  the  wicked,  but  all  their  moral 
actions,  of  every  name  and  nature,  are  corrupted,  and 
are  an  abomination  to  the  Lord.     All  their  deeds  of  jus- 
tice, of  mercy  and  charity,   proceeding  from  a  wicked 
mind,  are  perfectly  odious  in  the  sight  of  a  holy  God. 


106  DUTIES    OF    THE    U^*REGENERATE, 

For,  it  is  written,  and  testified,  of  all  the  wicked,  that 
"  every  imagination  of  the  thoughts  of  their  hearts  is  only 
evil  continually." 

ThQ  interesting  question  is  now  fairly  introduced  ;  Is 
it  the  duty  of  im2)enitent  sinners  to  pray  ?  or  to  attempt 
the  performance  of  any  religions  duties  ? 

Previous  to  giving  a  direct  answer  to  this  question,  it 
must  be  admitted  fully  and  without  any  reserve,  that 
the  sacrifices,  and  all  the  religious  duties  of  the  wicked 
and  impenitent,  are,  indeed,  an  abomination  to  the  Lord. 
To  attempt  to  construe  away  the  plain  sense  of  the 
scriptures,  which  have  been  introduced  in  confirmation 
of  this  truth,  is  a  vain  attempt.  No  reasonable  and  can- 
did man  will  undertake  this  thing.  It  ouglit  to  be  leali- 
zed  by  all  the  impenitent  and  unregenerate,  that,  in 
their  best  duties,  their  hearts  are  totally  corrupt,  and 
their  external  services  flowing  from  such  fountains  of 
corruption,  are,  according  to  the  letter  of  God's  word, 
an  abomination  to  the  Lord.  "  With  their  mouths,  they 
may  shew  much  love ;"  and  with  their  hands,  they  may 
perform  many  deeds  of  charity  ;  "  but  their  heart  goetli 
after  their  covetousness."  Sinners  are  not  only  covet- 
ous, but  carnal :  and  "  the  carnal  mind  is  enmity  against 
God."  Solomon  goes  so  far  as  to  say,  "  The  thoughts^ 
or  designs  of  the  wicked  are  an  abomination."  Truly, 
"  they  that  are  in  the  flesh  cannot  please  God." 

To  say,  as  some  do,  that  sinners  can  perform  the  mat- 
ter of  their  duty  acceptably,  though  the  manner  and 
spirit  of  it  may  be  ever  so  defective,  is  grossly  absurd. 
For  the  manner  and  spirit  of  duty  constitute  it  what  it 
is.  In  these  consist  the  essence  of  duty.  "  God  is  a 
Spirit,  and  they  that  worship  him,  must  worship  him  in 
spirit  and  in  truth."  All  worship  but  this  is  an  abomi- 
nation. Sinners  who  have  gone  the  whole  circuit  of  ex- 
ternal duties,  during  the  longest  life,  ought  not  to  ima- 
gine, that,  in  a  single  instance,  from  first  to  last,  they 
have  ever  performed  one  duty  acceptably  in  the  sight  of 
God. 

But  notwithstanding  all  this,  the  answer  to  the  ques- 
tion before  us  must  be  in  the  affirmative.    Unregenerate 


AND    THE    MEAPfS    OF    GRACE.  l9? 

sinners  ought  to  pray  always,  with  all  prayer  and  sup- 
plication. They  ought  to  abound  in  secret  prayer,  and 
persevere  therein.  They  ought  to  attend  constantly  to 
the  religious  devotions  in  the  sanctuary,  and  to  all  other 
appointments  for  social  prayer  and  praise.  They  ought 
to  neglect  no  branch  of  religious  worship,  nor  of  religious 
instruction.  They  ought  to  keep  God's  sabbaths,  and  to 
reverence  his  sanctuary.  If  they  are  heads  of  families, 
they  ought  to  maintain  the  worship  of  God  in  their  houses, 
according  to  the  divine  requirement,  and  the  practice  of 
the  saints,  in  all  past  ages  and  generations.  Tbose  who 
neglect  the  morning  and  evening  sacrifices,  and  prayer 
and  thankgiving  at  their  tables,  give  sad  evidence  of  a 
reluctance  of  heart  to  the  duty  of  prater.  But  let  sin- 
ners be  ever  so  conscious  to  themselves,  of  a  hard  and 
wicked  heart,  yet  this  is  no  excuse ;  but,  on  the  other 
hand,  it  should  serve  as  a  stimulus  to  religious  sacrifi- 
ces ;  especially  to  the  sacrifices  of  a  broken  heart,  and  a 
contrite  spirit.  A  hard  and  impenitent  heart  is  no  more 
excuse  for  the  neglect  of  religious  duty,  than  sloth  and 
indolence  are  for  the  neglect  uf  plowing  and  sowing.— 
And  we  read,  that,  "  the  plowing  of  the  wicked  is  sin." 
But  how  is  this  sin  to  be  avoided  ?  Shall  a  sinner  be  ad- 
vised, on  account  of  his  indolence,  or  on  any  account,  to 
cease  from  plowing  ?  We  ought,  indeed  to  inform  the 
wicked,  as  we  have  opportunity,  that  their  plowing  and 
planting,  and  all  their  labors  and  occupations,  are  sin, 
and  abomination ;  inasmuch  as  they  perform  them  all, 
*«  with  a  wicked  mind,^^  The  divine  requirement  is  this, 
"  Whether  therefore,  ye  eat,  or  drink,  or  whatsoever  ye 
do,  do  all  to  the  glory  of  God."  In  all  our  selfish  pur- 
suits, therefore,  we  commit  an  abomination.  But  how 
shall  we  remedy  the  evil  ^  And  how  is  this  command  of 
God,  to  do  all  things  to  his  glory,  most  wickedly  and  per* 
versely  violated  ?  Is  it  by  doing  all  things  required  of  us 
with  selfish  views  ^  or  by  stubbornly  refusing  to  do  them 
at  all  ^  Certainly,  by  stubbornly  refusing  to  do  tliem  at  all. 
The  same  is  true,  respecting  prayer  and  religious  sacri- 
fices. No  state  of  sin  and  guilt,  however  aggravated, 
affords  the  least  excuse  for  the  neglect  of  prayer,  or  any 
^18 


193  DUTIES    OF    THE    UNREGEKERATE. 

other  religious  duties.  The  same  holy  religion,  which 
God  requires  of  the  best  of  saints,  he  also  requires  of  the 
vilest  of  sinners.  And  their  most  invincible  habits  of 
wickedness  afford  not  the  least  excuse.  "  God  now 
commandeth  all  men  every  where  to  repent."  But  if 
the  externals  of  religion  are  neglected,  we  may  be  assu- 
red, that  the  internals  of  it  are  equally  neglected.  He, 
therefore,  who  dissuades  sinners  from  the  external  duties 
of  religion,  on  the  ground  of  their  being  an  abomination 
to  the  Lord,  does  essential  injury  to  the  cause  of  truth 
and  holiness.  Every  man,  who  has  access  to  the  word  of 
God,  be  his  state  and  character  what  they  may,  finds 
himself  exhorted  and  commanded  to  pray  without  ceas- 
ing ;  and  to  attend,  strictly  and  perseveringly,  to  every 
branch  of  religious  duty. 

The  sacrifices  of  no  people,  perhaps,  were  ever  a 
greater  abomination  to  the  Lord,  than  those  of  the  scribes 
and  pharisees.  But  Christ  did  not  condemn  them  for 
their  external  duties,  when  they  were  agreeable  to  the  let- 
ter of  the  law  |  he  condemned  them  only  for  the  deprav- 
ity of  their  hearts.  "  Woe  unto  you,  scribes  and  phari- 
sees, hypocrites.  For  ye  pay  tithes  of  mint,  annise  and 
cummin  ;  but  have  omitted  the  weightier  matters  of  the 
law,  judgment,  mercy  and  faith.  These  ought  ye  to 
have  done,  and  not  to  leave  the  other  undone." 

Thus  the  matter  appears  to  be  clear,  that  we  need  not 
hesitate  to  enjoin  on  all  men  the  external  duties  of  reli- 
gion ;  be  their  past  and  their  present  character,  ever  so 
vile  and  abominable.  Persuade  sinners  to  pay  a  sober 
and  constant  attention  to  every  duty  of  religion  ;  and,  to 
say  the  least,  you  do  much  to  mend  their  morals,  and  the 
morals  of  the  community.  And  you  do  more;  you  open 
to  them  a  hopeful  prospect  of  a  saving  conversion  ;  not 
by  any  amendment  of  their  hearts ;  but  by  their  being 
brought  more  under  the  influence  of  God's  usual  means 
of  conversicm.  Should  all  the  serious  people  among  us, 
by  their  united  exertions,  persuade  the  wicked  around 
them  to  attend  strictly  and  soberly  to  the  external  duties 
of  religion;  who  would  regret  the  visible  reformation  .^ 
'  Who  would  go  about  to  urge,  as  an  objection,  that  the 


AND  THE  MEANS  OF  GRACEi  199 

sacrifice  of  the  wicked  is  an  abomination  to  the  Lord  ? 
Is  it  not  a  consolation  to  all  the  followers  of  Christ,  to 
hear  that  family  religion,  in  particular,  is  soberly  attend- 
ed in  any  one  house,  where  it  has  been  heretofore  neg- 
lected ?  Christians  greatly  rejoice  in  observing  one  and 
another  who  have  been  negligent  and  despisers  of  reli- 
gion, aroused  to  attention  to  the  important  duties  of  the 
holy  sabbath,  and  of  the  sanctuary.     They  labour  abun- 
dantly to  persuade  all  people  to  attend  public  worship, 
and  the  preaching  of  the  gospel ;  believing,  that  it  pleases 
Godf  by  the  foolishness  of  preaching,    as   men  proudly 
call  it,  to  save  tliem  that  believe.     To  those  who  shun  and 
despise  the  special  means  of  grace,  there  is,  evidently, 
no  prospect  of  salvation.     There  is  no  hope  of  that  con- 
viction of  sin,  which,  in  the  economy  of  divine  grace, 
usually  precedes  a  saving   conversion  to  God.     And, 
almost  invariably,  faith  cometli  by  hearing,   and  hearing 
by  the  word  of  God ;  even  by  the  ministry  of  the  gospel. 
But  when  we  say,  that  impenitent  sinners  ought  to 
pray,  and  attempt  the  performance  of  all  the  external 
duties  of  religion ;  it  is  to  be  understood,  and  solemnly 
considered,  that  they  ought  to  do  all  these  things  with 
sincerity  of  heart;  with  a  supreme  regard  to  the  glory 
of  God  ;  and  with  a  humble  reliance  on  the  merits  of  the 
crucified  and  exalted  Redeemer,  "  who  was  delivered  for 
our  offences  and  raised  again  for  our  justification.''     To 
this  holy  and  faithful  discharge  of  all  religious  duties, 
sinners  are  under  as  great  obligation,  as  the  saints.    Be- 
ing impenitent  sinners,  is  no  moi*e  excuse  for  insincerity, 
and  unfaithfulness  to  God,  than  it  is  for  insincerity  and 
hypocrisy,  in  the  social  duties  which  they  owe  to  their 
fellow  men.     They  ought,  in  all  their  duties,  whether  to 
God  or  their  neighbors,  sacredly  to  regard  the  two  great 
commands,  "  Thou  shalt  love  the  Lord  thy  God,  with  all 
thy  heart ;  and  thy  neighbm-  as  thyself."  In  every  duty, 
they  ought  to  serve  God  acceptably,  witli  reverence  and 
godly  fear.     If,  by  reflecting  on  all  their  past  religious 
performances,  they  find,  that  they  have  been  altogether 
void  of  holy  sincerity;  thiss!»ould  be  with  them  a  matter 
of  deep  sorrow  and  regret,  and  humiliation  before  God. 


200  DUTIES    OF    THE    TTNREGENERATE, 

But  to  refrain  from  religious  duties,  as  a  remedy  for  this 
greatest  of  evils,  is  absurd  ;  and  may  prove  fatal  to  the 
immortal  soul.  As  well  may  a  sinner  refrain  from  his 
daily  labor ;  because  his  labor,  witli  a  wicked  heart,  is  an 
abomination  to  the  Lord.  However  great  the  sin  of 
unregenerate  doings  and  duties  may  be  5  yet,  to  renounce 
all  doings  and  duties,  is  certainly  a  greater  sin.  This 
is  a  remedy  worse  than  the  disease  ;  and  more  pernicious 
in  its  effects. 

It  is  further  to  be  considered,  that  a  regular  attendance 
of  the  impenitent,  as  well  as  others,  on  the  externals  of 
religion,  is  highly  important,  and  even  necessary  to  the 
welfare  of  society.  How  woful  would  be  the  state  of 
human  society,  if  none,  but  the  few  scattered  and  despis- 
ed followers  of  Christ,  paid  any  attention  to  religious 
duties !  How  deplorable  would  be  the  ignorance  and 
sottishness  of  the  great  body  of  mankind,  if,  from  their 
childhood,  they  paid  no  attention  to  the  great  subjects 
of  religion  ! — no  attention  to  the  duties  and  institutions 
of  the  Sabbath ! — no  attention  to  the  holy  scriptures, 
which  are  able  to  make  us  wise  unto  salvation,  through 
faith  in  Jesus  Christ !  When  people  renounce  the  exter- 
nals of  religion,  how  soon  do  they  become  barbarians  ! 

Now,  therefore,  even  admitting  that  salvation  depends 
on  the  power  and  grace  of  God  ;  yet  from  scripture  and 
universal  observation,  it  is  evident,  that  the  grace  of 
God,  in  the  conversion  of  sinners,  never  extends  beyond 
those  means  of  grace,  which  are  of  his  own  institution  and 
appointment.  "  Of  his  own  will  begat  he  us,  with  the 
-word  of  truth."  He,  therefore,  who  despiseth  the  word 
of  truth  shall  be  destroyed.  "  Being  born  again, — bij 
the  word  of  God,^^  Suclws  the  darkness  and  blindness 
of  the  human  heart,  that  a  careful  attention  to  the  word 
of  God  is  necessary  to  awaken  the  consciences  of  the 
unregenerate  5  and  to  prepare  them  to  feel  the  need  of  a 
Saviour,  and  of  the  grace  of  the  gospel.  Dissuade  all 
impenitent  sinners  from  religious  instruction,  and  they 
will  go  blindfold  to  final  ruin.  In  the  strictest  sense, 
they  will  perish  for  lack  of  knowledge.  They  will  die 
ivithout  instruction ;  they  will  probably  lead  their  chil- 


AND    THE    MEANS    OF    GRACE.  SOI* 

dien,  and  their  dearest  connections  to  the  same  awful 
ruin  with  themselves. 

Reasons  have  now  heen  offered,  sufficient  to  establish 
the  affirmative  of  the  question.  It  is  found,  that  sinners, 
at  all  events,  and  under  all  circumstances,  ought  to  pray, 
and  to  attend  solemnly  to  all  religious  duties.  No  ex- 
cuse is  to  he  admitted,  on  account  of  the  wickedness  of 
their  hearts.  If  they  feel  their  guilt,  let  them  most 
heartily  adopt  the  prayer  of  the  publican  ;  "  God  be 
merciful  to  me,  a  sinner."  Let  all  sinners  resolve  in  the 
iear  of  the  Lord,  that  they  will  attend  to  the  external 
duties  of  religion,  feeling  their  sin  and  guilt,  and  their 
obligation  to  be  holy  in  heart  and  life :  And  in  human 
view,  there  is  far  greater  probability  of  their  conversion, 
tlian  there  is  of  the  conversion  of  openly  perverse  neg- 
lecters  and  despisers  of  religion.  This  greater  probabil- 
ity arises,  however,  not  from  any  thing  morally  good  in 
their  attentions  and  resolutions;  but  from  their  being 
within  the  reach,  and  under  the  precious  influence  of  the 
means  of  grace.  The  sinner  who  attends  to  the  means 
of  grace,  is  the  most  likely  to  discover  the  corruptions  of 
his  own  heart;  and  to  feel  a  conviction  of  his  sin  and 
guilt.  Even  his  attempts  in  duty,  though  his  heart  be 
ever  so  corrupt,  may,  in  the  hand  of  God,  be  made  the 
means  of  his  conversion. 

As  an  inference  from  the  decision  of  the  question 
before  us,  it  may  be  urged,  by  some,  that  the  unregener- 
ate,  and  impenitent  sinners  ought  to  attend  to,  and 
receive  the  sacraments  of  Christ,  Baptism  and  the  Lord's 
Supper.  Why  should  they  not  be  partakers  of  these 
special  ordinances  of  Christ,  as  wtill  as  of  the  common 
ordinances  and  duties  of  the  sanctuary  ?  Why  may  they 
not  come  to  the  table  of  Christ,  as  well  as  to  the  throne 
of  grace  in  prayer  ?  Answer.  I.  To  come,  with  propri* 
ety  to  the  sacraments  of  Christ,  a  man  must  enter  pub- 
lickly,  into  covenant  with  God  and  his  people ;  and 
become  a  member  of  his  visible  church.  For  the  cele- 
bration of  the  sacraments  is  a  covenant  transaction, 
expressive  of  holy  fellowship  and  communion.  Those 
who  come  to  these  ordinances  must  therefore  be  such  as 


20^  DUTIES    OP    THE    TTKREGBNERATE, 

are  denominated  "  holy  brethren,  and  partakers  of  the 
heavenly  calling."  As  a  prerequisite  to  these  ordinances, 
they  must  profess  the  Christian  faith ;  and  the  sacra- 
ments are  designed  as  testimonials  of  their  faith,  rather 
than  the  means,  by  which  their  faith  is  produced.  Ac- 
cordingly, we  find,  that  circumcision  was  to  Abraham, 
not  the  means  of  hi&  faith,  but  a  seal  of  the  righteousness, 
or  acceptableness  of  the  faith  wiiich  he  had,  yet  being 
uncircumcised.  Thus  it  is  evident,  that  preparatory  to 
the  participation  of  the  ordinances  of  Christ,  there  must 
be  a  profession  of  tlie  true  faith,  and  a  public  standing  in 
the  visible  church  of  Christ.  Answer,  2.  Whilst  Christ 
and  his  Apostles  admitted  none  but  visible  Christian 
brethren  and  sisters,  to  holy  fellowship  5  they  freely 
admitted  and  invited  all,  of  every  character,  to  all  the 
other  branches  of  religious  worship  and  instruction. 
The  commission  of  the  Saviour  to  his  Apostles  was,  "  Go 
ye,  into  all  the  world,  and  preach  the  gospel  to  every 
creature.'^  Of  course,  all  were  required  to  attend  to  the 
preaching  of  the  gospel ;  and  to  the  prayers  and  praises 
in  the  sanctuary.  Actending  the  common  exercises  of 
religious  worship  and  instruction,  has  never  been  consid- 
ered as  a  covenant  transaction;  and  has  never  been 
restricted  to  the  professed  followers  of  Jesus  Christ.  We 
find  suflTicient  reasons,  therefore,  why  those  who  are  ex- 
cluded from  the  sealing  ordinances  of  Christ,  should  be 
invited  and  commanded  to  attend  to  every  other  part  of 
religious  worship  and  instruction.  If  they  find,  by  a 
retrospective  view  of  their  lives,  that  in  all  their  attempts 
to  perform  religious  duty,  they  have  done  nothing  but 
abomination,  let  them  not  draw  back  unto  perdition; 
but  attend  to  the  command  of  the  Saviour,  "  Go,  and  sin 


REMARKS. 

1.  From  this  subject  we  learn,  that  the  first  and  im- 
mediate duty  of  all  sinners  is  repentance.  The  oiderof 
the  duties  which  God  requires,  is  distinctly  stated  by 


AND    THE    MEANS    OF    GRACE.  1^05 

the  Apostle  ;  "  That  men  should  repent^  and  turn  to  Godj 
and  do  works  meet  for  repentance,''^  Sinners  in  general 
cherish  the  idea,  that  there  are  many  preparatory  steps, 
and  good  endeavors,  by  which  they  hope  to  come,  by 
degrees,  to  the  discharge  of  real  christian  duty.  These 
preparatory  measures,  they  consider  as  pleasing  to  God  ; 
though  performed  in  a  state  of  unregeneracy.  This  is  a 
gross  delusion.  For  without  faith,  which  is  a  fruit  of  the 
Spirit,  *'  it  is  impossible  to  please  him."  It  is  absurd  to 
suppose,  that,  with  a  perfectly  selfish  heart,  and  with  a 
carnal  mind,  which  is  enmity  against  God,  sinners  can 
read  and  pray,  seek  and  strive  acceptably  to  God ;  and 
so  as  to  inherit  the  promises,  "  Ask  and  ye  shall  receive, 
seek  and  ye  shall  find."  No  such  promises  are  made  to 
the  impenitent.  To  them  are  applicable  the  declarations 
of  the  Apostle  James  ;  "Ye  ask,  and  receive  not,  be- 
cause ye  ask  amiss,  that  ye  may  consume  it  on  your 
lusts."  Notwithstanding  sinners  ought  to  pray,  and 
attend  to  every  duty  ;  yet  they  do  nothing  acceptably, 
nothing  which  entitles  them  to  any  of  the  promises,  w  bile 
in  a  state  of  impenitency.  They  make  no  advances,  no 
progress  towards  a  state  of  favor  with  God.  Yea,  thev 
make  progress  in  sin,  and  add  daily  to  their  guilt,  until 
they  begin  to  offer  the  sacrifices  of  a  broken  heart,  and  a 
contrite  spirit.  Not  all  the  terrors  of  a  broken  law,  not 
the  most  pungent  conviction  of  sin,  not  even  the  nearest 
approaches  of  death  and  hell,  which  excite  their  loudest 
cries  for  mercy,  can  produce  any  services  which  are  ac- 
ceptable to  God,  antecedently  to  the  exercise  of  sincere 
repentance.  The  sum  and  substance  of  all  the  sacrifices 
which  are  pleasing  to  God,  and  to  which  the  divine  prom- 
ises are  annexed,  we  have  in  the  words  of  the  Apostle 
Paul.  "  I  have  not  shunned  to  declare  unto  you  all 
the  counsel  of  God," — "  testifying  both  to  the  Jews  and 
also  to  the  Greeks,  repentance  towards  God,  and  faith 
towards  our  Lord  Jesus  Christ."  All  that  precedes  these, 
is  of  the  nature  of  sin.  The  first  commandment  in  the 
gospel  is,  "  Repent ;"  and  the  next  is,  "  Believe  the  gos 
jjel,'' 


204  DUTIES    OF    'I  HE    UNREGENERATE, 

2.  This  subject,  which  requires  both  saints  and  sinnei » 
to  attend  most  solemnly  to  the  duties  of  religion  ;  leads 
us  to  the  proper  idea  of  the  use  of  means,  in  the  work  of 
man's  salvation.  The  efficacious  use  of  means,  is  only 
when  God  uses  them  with  sinners  ;  and  not  when  sinners 
use  them  with  themselves.  The  work  of  regeneration, 
conversion,  and  salvation,  is  wholly  a  w  ork  of  God  ;  and 
with  him  it  is  optional,  whether  to  perform  the  great 
work  with,  or  without  the  use  of  means.  The  means  of 
grace,  which  God  uses  with  sinners,  to  bring  them  into 
his  spiritual  kingdom,  are  exceedingly  various.  His  holy 
word,  his  sabbaths,  the  ministry  of  the  gospel ;  and  pre- 
paratory to  all  these,  and  perhaps  the  most  successful  of 
all  means  whatever,  is  parental  faithfulness.  It  has  been 
said,  that  the  efficacious  use  of  means  is  when  God  uses 
them  with  sinners.  But  God  has  a  multitude  of  servants, 
acting  in  his  name  and  behalf.  Ministers,  parents,  mag- 
istrates, and  christian  neighbors.  "  «^s  though  God  did 
beseech  you  by  us^^^  said  Paul  to  impenitent  sinners,  "  we 
pray  you,  in  ChrisVs  steady  be  ye  reconciled  to  God." 
God  also  makes  use  of  all  the  various  dispensations  of 
his  Providence,  merciful  and  afflictive,  as  means  of  grace. 
He  sometimes  makes  use  of  a  man's  own  wickedness  and 
folly,  to  alarm  his  conscience,  and  bring  him  to  repen- 
tance. The  means  of  grace,  in  the  hands  of  the  Apostles, 
being  faithfully  improved  by  them,  constituted  the  plant- 
ing and  the  waterings  and  God  gave  the  increase. 
Speakingof  regeneration,  which  is  the  very  work  of  sal- 
vation, the  Apostle  considers  it  as  being  wholly  of  God  ; 
and  yet  it  was  by  the  word  of  God.  ''  Being  born  again, 
not  of  corruptible  seed,  but  of  incorruptible,  by  the  word 
of  God.^^  Again,  '^  Of  his  own  will  begat  he  us,  with  the 
word  of  truth." 

Sinners  do  indeed  attend  to  the  means  and  motives  of 
the  gospel.  Even  infidels  are  excited  to  attend,  and  to 
learn  the  truth.  And  were  not  this  the  case,  how  could 
they  ever  be  convicted  and  converted  to  Christ.'^  But 
they  never  attend  with  a  hearty  approbation  of  divine 
truth ;  and  with  a  desire  to  be  holy.     For  they  often  cavil 


AND    TUi:    MEANS    OF    oaACE.  205 

with  the  doctrines  of  salvation  ;  and  if  they  are  overcome 
at  last,  it  is  by  the  exceeding  greatness  of  the  power 
of  the  Holy  Spirit.  These  appear  to  be  some  of  the 
scriptural  ideas  respecting  the  means  of  grace  and  salva- 
tion. This  is  God's  general  method  of  calling  his  elect 
into  his  kingdom. 

On  this  important  point,  we  may  further  observe ;  As 
respects  those  who  live  under  the  light  of  the  gospel  in 
particular,  and  perhaps,  as  respects  all  mankind,  of  adult 
age,  the  means  of  grace  are  represented  in  the  scrip- 
tures, as  being  necessary  to  salvation.  This  doctrine 
appears  to  be  stated  and  proved  in  the  tenth  chapter  to 
the  Romans.  Here  a  general  maxim  is  stated  ;  "  Who- 
soever shall  call  on  the  name  of  the  Lord  shall  be  saved." 
To  such  is  salvation  limited,  both  in  the  old  and  new 
testaments.  "  But  how  shall  they  call  on  him,  in  whom 
they  have  not  believed  ?  and  how  shall  they  believe  in 
him,  of  whom  they  have  not  heard  ?  and  how  shall  they 
hear,  without  a  preacher  .^"  The  conclusion  is,  "  So  then, 
faith  Cometh  by  hearing,  and  hearing,  b^  the  word  of 
God."  And  is  it  not  a  met,  verified  by  universal  obser- 
vation, that  without  the  means  ot  grace,  none  of  the  friyts 
of  grace  appear  ?  No  convictions  of  sin,  no  conversions 
are  witnessed  ;  no  accessions  to  the  visible  church,  none 
of  the  fruits  of  the  Spirit;  and  in  short,  no  religion. 
When  God's  ancient  people  forsook  his  word  and  ordin- 
ances, he  declared,  that  they  perished  for  lack  of  know- 
ledge ;  and  it  is  expressed,  as  a  general  truth,  that, 
"  Where  there  is  no  vision,"  no  divine  revelation,  "  the 
people  perish."  This  is  a  truth  obvious  to  us  all.  For 
who  does  not  see,  and  deplore,  the  perishing  state  of  the 
heathen  ?  And  who  that  has  any  latent  spark  of  benevo- 
lence and  compassion,  does  not  feel  the  importance  of 
making  every  possible  effort  to  spread  the  gospel  through- 
out a  perishing  world  ?  Inexpressibly  important  are  the 
means  of  grace  !  By  them,  mankind  are  enlightened,  and 
indoctrinated;  so  that,  if  they  ever  become  the  subjects 
of  special  grace,  they  are,  at  once,  prepared  for  duty  and 
usefulness.  The  means  of  grace,  under  the  common  influ- 
ences of  the  Holy  Spirit,  keep  alive  some  degree  of  convic* 


£06  DUTIES    OF    THE    UxNREGENERATE,    &C. 

iion  of  sin,  and  some  sense  of  the  importance  of  real  reli- 
gion. Thej  are  also  the  principal  barriers  of  civilization 
and  morality.  They  therefore,  claim  the  attention  of  all, 
however  inclined  the  wicked  are  to  pervert  them  to  their 
own  aggravated  condemnation. 

3.  From  this  subject  we  learn,  that  for  sinners  to  flat- 
ter themselves,  that  they  are  waiting  and  wishing  for  a 
spirit  of  prayer,  and  for  converting  grace,  while  they 
live  in  the  neglect  of  all  religious  duty,  and  improvement, 
is  a  gross  and  dangerous  delusion.  Tliey  demonstrate, 
by  their  conduct,  that  there  is  no  such  wish  in  their 
hearts.  The  language  of  their  conduct  is,  "  I  pray  thee, 
have  me  excused."  "  I  desire  not  the  knowledge  of 
thy  ways."  If,  in  the  neglect  of  all  duty,  any  flatter 
themselves  that  they  love  the  brethren,  and  desire  to  be- 
come the  subjects  of  divine  grace ;  they  confirm  the 
testimony  of  the  prophet,  that  "  The  heart  is  deceitful 
above  all  things,  and  desperately  wicked  5  who  can  know 
it  .^" 

4.  No  sinner  is  willing  to  be  pronounced  utterly  inexcu- 
sable. The  support  and  comfort  of  all  sinners  are  their  ex- 
cuses. But  excuse,  in  the  neglect  of  duty,  is  an  absurdity. 
Sinners  in  general,  profess  to  be  well  disposed,  and  to 
do  the  best  they  can,  hoping  that  God  will  enable  them 
to  persevere.  Thus  the  blame  is  cast  on  God.  And 
instead  of  doing  their  best,  they  do  their  worst.  "  Be- 
hold, thou  hast  spoken  and  done  evil  things  as  thou 
couidst." 

Finally.  The  consideration  of  this  subject  ought  to 
produce,  at  least,  an  amendment  of  morals.  To  this, 
there  is  no  want  of  motives.  To  this  no  objection  can 
be  offered.  In  a  depravity  of  morals,  no  one  can  dare  to 
excuse  himself.  All  profess  to  be  advocates  for  moral- 
ity. Happy  would  it  be,  if  all  should  practice  accord- 
ing to  this  profession  !  But,  in  fact,  true  religion  and 
morality  are  inseparable;  as  appears  by  the  noted  ex- 
hortation of  the  prophet;  "  Let  the  wicked  forsake  his 
way,  and  the  unrighteous  man  his  thoughts,  and  let  him 
return  unto  the  Lord,  who  will  have  mercy  on  him,  and 
unto  our  God,  who  will  abundantly  pardon,". ...amkx. 


THE    HOLY    SABBATH.  207 

ESSAY  XXVI. 

The  holy  Sabbath. 

In  the  whole  system  of  practical  subjects,  none  holds 
a  higher  rank,  none  claims  a  more  profound  attention, 
than  that  of  the  holy  sabbath.  The  sabbath  is  to  be  cal- 
led a  delight,  the  holy  of  the  Lord,  honorabh!  If,  in 
point  of  importance,  one  command  lias  the  preference  to 
another,  the  sabbath  has  the  preference  to  all  others, 
No  other  command  is  so  abundantly  repeated  in  scrip- 
ture, nor  expressed  in  terms  so  peremptory.  "  Verily, 
my  sabbaths  ye  shall  keep."  Still  we  are  challeno;ed,  by 
some  who  profess  the  christian  religion,  to  prove,  that 
the  law  of  the  sabbath  is  in  force,  at  the  present  day. — 
To  prove  this  great  practical  point,  we  may  attend  to 
the  following  arguments. 

1.  That  the  church  has  a  weekly  sabbath  established 
by  divine  authority,  under  the  present  dispensation  of 
the  gospel,  as  w^ell  as  under  all  former  dispensations,  is 
evident  from  the  scriptures.  Heb.  iv.  9.  "  There  re- 
maineth  therefore,  a  rest  to  the  people  of  God."  The 
word,  rest,  is  several  times  used  in  this  chapter  and  its 
connections,  and  in  every  other  instance,  a  greek  word 
is  used  which  signifies  rest  in  the  ordinary  meaning  of 
the  word.  But  here  the  Greek  word  is  different,  and  is 
a  word,  strictly  meaning  the  holy  sabbath.  "  There  re- 
maineth  thereu)re,  a  sabbath  to  the  people  of  God  ;  or  to 
the  christian  church."  This  text  alone,  proves  distinct- 
ly, that  the  christian  church  has  a  sabbath,  which  remain^ 
eth  to  them.  It  is  not  a  new  institution  ;  but  it  is  the 
essence  of  the  original  institution  which  remains,  and 
will  remain  perpetually.  In  the  verse  next  to  the  one 
quoted,  we  have  a  sufficient  reason  assigned,  why  a 
sabbath  should  remain  to  the  people  of  God.  "  For  he 
that  is  entered  into  his  rest,"  that  is,  Jesus  Christ, 
"  hath  ceased  from  his  own  work,"  that  is,  the  work  of 
redemption,  "  as  God  did  from  hisj"  that  is,  from  the 
work  of  creation.    God  ceased  from  the  great  work  of 


208  THE    HOLY    SABBATH. 

creation,  and  then  appointed  a  day  of  rest,  and  sancti- 
fied it,  as  a  holy  sabbath.  Christ  likewise,  ceased  from 
the  great  work  of  redemption,  and  then  appointed  a  day 
of  rest,  set  apart,  and  remaining  perpetually  as  a  holy 
sabbath.  There  is  no  more  obscurity  or  doubtfulness 
with  respect  to  the  establishment  of  the  christian  sab- 
bath, than  with  respect  to  the  establishment  of  tlie  origi- 
nal sabbath.  It  is  a  holy  sabbath  which  remains,  and 
will  rejnain  to  the  people  of  God,  so  long  as  the  resur- 
rection of  Christ  is  remembered  and  believed.  The 
institution  of  the  christian  sabbath  is,  therefore,  estab- 
lished on  as  firm  ground  as  that  of  the  original  sabbath. 
Accordingly,  to  establish  this  important  law,  and  to 
render  it  obligatory  on  all  generations,  we  observe, 

1?.  It  was  made  a  distinct  article  in  the  first  table  of 
the  moral  law,  which  was  given  to  Moses,  and  proclaimed 
in  the  ears  of  the  people  at  Mount  Sinai.  This  was  the 
law  which  Christ  came  to  magnify  and  make  honorable. 
As  well  may  we  expunge  the  first,  or  any  other  command 
from  the  sacred  decalogue,  as  the  fourth.  To  the  ten 
commandments,  our  Saviour  had  particular  reference, 
whenever  he  spoke  of  the  law ;  and,  on  some  occasions, 
he  recited  several  of  the  commandments ;  "  Thou  shalt 
not  kill,  thou  shalt  not  steal,  thou  shalt  not  bear  false 
witness,  honor  thy  father  and  thy  mother."  Christ  also 
was  very  careful,  by  his  example,  to  enforce  the  obser- 
vance of  the  holy  sabbath.  Can  it  be  supposed,  that,  by 
his  coming  to  fulfil  all  righteousness,  he  designed  to 
abolish  any  one  of  the  ten  commandments?  Certainly 
not.  Our  Saviour,  in  his  abridgement  of  the  decalogue, 
reduced  the  ten  to  two  great  commandments.  But  did  he, 
in  his  abridgement,  aim  to  leave  out,  or  exclude  the  fourth 
commandment  ?  Had  he  found  this  to  be  a  useless  and 
unnecessary  precept  ?  Then  his  experience  was  contra- 
ry to  the  experience  of  all  others.  Had  it  been  the  will 
of  God  our  Saviour,  to  abolish  or  repeal  the  law  of  the 
sabbath,  it  would  certainly  have  been  done,  in  the  most 
explicit  terms.  No  more  doubt  would  have  remained, 
than  remains  respecting  the  abolition  of  the  ceremonial 
law. 


*rHE    UOLY    SABBATH.  -OO 

5.  Anotlier  argument  in  support  of  the  law  of  the 
sabbath  is,  that  no  law  or  commandment  whatever,  ap- 
pears to  be  so  mucli  insisted  on,  so  often  and  so  power- 
fully inculcated  ;  and  enforced  with  so  heavy  penalties, 
as  the  law  of  the  sabbath.  Old  testament  and  new  set 
forth  the  infinite  importance  of  the  celebration  of  the 
holy  sabbath.  Well  may  we  conclude,  on  this  ground, 
that  "  there  remaineth  a  sabbath  to  the  people  of  God." 
And  not  only  is  the  law  of  the  sabbath  urged  more  fre- 
£juently,  and  more  powerfully  than  any  other  law  of 
God ;  but  important  reasons  are  assigned.  One  is,  that 
it  is  a  sign  between  God  and  his  people.  It  is  a  test,  or 
signal,  by  which  the  true  church  of  God  is  distinguished 
from  the  ungodly  world.  On  this  ground,  the  law  of  the 
sabbath  is  most  abundantly  enforced  in  the  holy  scriptures. 
In  the  book  of  Exodus,  we  read,  over  and  over,  very  re- 
peatedly, "  Verily,  my  sabbaths  ye  shall  keep ;  for  it  is  a 
sign  between  me  and  you,  throughout  your  generations; 
that  ye  may  know,  that  I  am  the  Lord  that  doth  sanctify 
you."  "  Ye  shall  keep  my  sabbath  therefore,  for  it  is  holy 
unto  you.  Every  one  that  defileth  it,  shall  surely  be  put  to 
death."  Was  the  sabbath  so  infinitely  important  at  that 
day  ;  and  was  it  to  be  kept  forever,  as  a  perpetual  stat- 
ute, throughout  their  generations  .^  How'  then  can  any 
one  imagine,  that  it  was  a  leading  object,  in  the  ministry 
of  the  divine  Saviour,  to  abolish  this  holy  statute  }  Rea- 
son revolts  at  the  absurdity.  This  comnjand,  so  much 
repeated  in  Exodus,  is  often  inculcated  by  the  most  of 
the  prophets  ;  and  especially  by  the  proj)het  Ezekiel,  in 
his  twentieth  chapter.  The  following  is  a  specimen  :  "  I 
am  the  Lord  jour  God  5  walk  in  my  statutes,  and  keep 
any  judgments,  and  do  them.  And  hallow  my  sabbaths: 
and  they  shall  be  a  sign  between  me  and  you,  that  ye 
jnay  know,  that  I  am  the  Lord  your  God.  Notwithstand- 
ing the  children  of  Israel  rebelled  against  me,  they 
-walked  not  in  my  statutes — they  polluted  my  sabbaths, 
'i'hen  I  said,  I  would  pour  out  my  fury  upon  them,  to 
accomplish  mine  anger  against  tfiem."  It  was  particu- 
larly, for  the  profanation  of  the  sabbath,  that  God  pun- 
ished his  people  .with  seventy  vears  captivity  in  Bab v Ion. 
*19 


210  THE    HOLT  'SAJeBATH. 

Thej  were  carried  away^that  the  land,  which  had  groaned 
under  their  avarice,  mi^ht  enjoy  her  sabbaths.  This  was 
solemnly  recognized  by  Nehemiah,  after  the  restoration 
from  the  captivity  when  the  sabbath  began  again  to  be 
profaned.  "  And  he  contended  with  the  nobles  of  Ju- 
dah,  who  began  to  profane  the  sabbath,  saying  ;  What 
evil  thing  is  this  that  ye  do,  and  profane  the  sabbath  day  ? 
Did  not  your  fathers  thus  ?  and  did  not  our  God  bring 
all  this  evil  upon  us,  and  upon  our  city  ?  Yet  ye  bring 
more  wrath  upon  Israel  by  piofaning  the  sabbath  day. 
Thus  it  appears,  that  the  profanation  of  the  sabbath  was 
the  capital  sin,  which  brought  on  Israel  national  judg- 
ments ;  and  which,  in  cases  of  individual  transgression, 
%vas  punished  by  an  ignominious  death.  Only  for  gather- 
ing a  little  fuel  on  the  sabbath,  a  man  was,  by  the  special 
command  of  God,  stoned  to  death,  by  all  the  congregation. 

Thus  important  was  the  law  of  the  sabbath,  in  God's 
own  estimation,  in  the  ancient  ages  of  the  church.  Nor 
is  the  importance  of  it  at  all  diminished  by  the  scriptures 
of  the  new  testament,  it  was  unnecessary  for  the  new 
testament  to  be  very  copious  on  a  subject  so  abundantly 
established  and  enforced  by  the  old  testament.  Barely 
to  say  and  prove  that  there  remaineth  a  sabbath  to  the 
people  of  God,  under  the  present  dispensation  of  the 
gospel,  is  a  sufficient  confirmation  of  the  law  of  the 
sabbath,  down  to  the  latest  generation. 

It  may  be  added  further,  that,  were  the  new  testament 
perfectly  silent  on  the  subject,  yet  reason  and  experience 
would  decide  whether  the  law  of  the  sabbath  is  abolished. 
Reason  and  experience  teach  us,  that  the  sabbath  is  as 
important  now,  as  it  has  been  in  any  past  age  of  the 
world.  It  is  important  for  the  same  purposes  now,  as  it 
was  in  the  f  antediluvian.  Patriarchal,  or  Mosaic  ages. 
"  The  sabbath  was  made  for  man  ;"  and  never  did  man 
stand  in  greater  need  of  its  restraints  and  its  privileges, 
than  at  this  day.  Unless,  therefore,  we  can  find,  in  the 
new  testament,  an  express  repeal  of  the  law  of  the  sab- 
bath ;  or  an  express  repeal  of  the  fourth  commandment  : 
it  is  awful  presumption  to  disregard  the  holy  sabbath, 
t'rom  our  daily  observation,  we  have  abundant  evidence. 


THE    HOLT    SABBATH.  5ili 

that  the  welfare  of  civil  and  religious  society  depends, 
chiefli/,  on  the  due  ohservance  of  the  sabbath.  The  very 
form  of  the  christian  religion  would  be  soon  extinguished, 
if  the  sabbath  were  utterly  discarded  and  profaned. 
Those  who  are  regardless  of  the  sabbath,  are  soon  found 
to  he  equally  regardless  of  all  the  commands  of  God  5 
and  of  all  the  institutions  of  Jesus  Christ.  And  in  this 
case,  does  not  civil  society  languish,  and  rapidly  decline 
to  a  state  of  heathenism  ?  The  importance  of  the  sabbath 
is  incalculable ;  and  from  this  we  are  assured,  that  it  is  a 
divine  institution,  never  to  be  abolished. 

4.  The  law  of  the  sabbath  is  no  part  of  the  Mosaic  system 
of  ceremonials;  but  is  coeval  with  the  creation  of  the  world. 
It  was  the  first  law  which  was  given  to  mankind  in  para- 
dise ;  and  bevond  a  doubt,  will  be  in  force  to  the  end  of 
the  world.  vVe  have  found,  that  the  sabbath,  as  to  its  im- 
portance, is  the  first  and  most  distinguished  of  all  the  di- 
vine commands  ;  and  we  may  fairly  conclude,  that  it  will 
be  the  last  to  be  set  aside  and  abolished. 

5.  God's  ancient  people  were  required  to  keep  his  sab- 
baths, and  reverence  his  sanctuary.  These  two  things 
were  connected  together,  and  the  connection  is  insepa- 
rable. If,  therefore,  Christ  had  set  aside  the  sabbath, 
the  duties  of  the  sanctuary  would  have  ceased  of  course. 
There  would  have  been  no  time  nor  place  established  for 
social  worship  and  ordinances.  Facts  have  proved  incon- 
testably,  that  it  is  impossible  to  maintain,  in  a  regular 
manner,  the  worship  and  ordinances  of  Christ  ;  or  to  up- 
hold the  church  in  this  wicked  world,  without  a  strict 
adherence  to  the  law  of  the  sabbath.  Let  every  one  be  at 
liberty  (a  liberty  which  many  claim)  to  sanctify,  or  to 
profane,  the  sabbath  ;  and  how  few  would  be  found  to 
sanctify  it  .^  Even  those  professing  christians,  who  now 
discard  the  sabbath,  are  dependent  on  the  laws  and  cus- 
toms of  those  who  regard  the  holy  sabbath,  for  the  exis- 
tence of  their  cimrches  and  their  ordinances.  Could 
they  carry  their  point,  to  bring  the  established  rules  res- 
pecting the  sabbath  and  the  sanctuary  into  universal  dis- 
repute, they  would  speedily  abolish  all  the  regular  admin- 


£12  THE    HOLY    SABBATH. 

istrations  of  the  gospel,  and  expunge  Christianity  out  of 
the  world.  From  these  considerations  it  is  evident,  that 
the  great  Head  of  the  Church,  who  is  "  Lord  also  of  the 
sabbath,"  has  established  and  will  maintain  it  even  to 
the  end  of  the  vvorld. 

Finally  :  That  this  great  law  is  in  full  force,  under  the 
present  ciispensationof  the  gospel,  is  evident  from  many 
things  contained  in  the  history  of  Christ  and  his  Apos- 
tles. Christ  declared  himself  to  be  Lord  of  the  sabbath. 
And  the  Apostle  Joh.n  was  in  the  spirit  on  the  LortPs  day. 
The  Lord's  day,  therefore,  was  the  christian  sabbath. 
And  this  sabbath  was  evidently  observed  by  John  near 
the  close  of  his  very  long  life  ;  even  late  in  the  apostolic 
age.  When  Christ  predicted  the  awful  conquest  of 
Jerusalem,  he  instructed  his  followers  "  to  pray  that 
their  flight  should  not  be  in  the  winter,  neither  on  the 
sabbath  day.''  The  sabbath  was,  therefore,  strictly  re- 
garded, near  forty  years  after  the  resurrection  of  Jesus 
Christ.  Paul,  at  Corinth,  reasoned  in  the  synagogue 
every  sabbath  day.  How  could  this  be  done,  if  the 
sabbath  had  been  long  abolished  ?  At  Antioch,  P^iul  and 
Barnabas,  having  excited  great  attention  by  preaching 
one  sabbath,  it  is  said,  "  that  the  next  sabbath,  came  al- 
most the  whole  city  together  to  hear  the  word  of  God." 
The  sabbath,  it  seems,  was  the  day  appointed  and  ob- 
served, as  the  day  for  religious  worship,  and  the  ministry 
of  the  gospel.  At  Philippi,  where  Lydia  was  converted, 
the  Apostles  tarried  certain  days ;  and  on  the  sabbath, 
they  attended  to  the  ministry  of  the  word,  and  to  the 
ordinance  of  baptism. 

But  why  was  any  day  called  the  sabbath  day  ?  if  the 
sabbath  had  been  long  abolished,  by  the  authority  of 
Christ.  If  all  days  are  alike,  why  should  the  name 
sabbath^  be  found  in  the  new  testament,  except  barely  to 
inform  us,  that  the  fourth  commandment  is  abolished. 
But  enough,  surely,  yea,  more  than  enough  has  been  said, 
to  put  it  beyond  all  doubt,  and  all  controvei'sy,  that 
there  is  a  christian  sabbath,  which  is  to  be  perpetuated  to 
the  end  of  the  world.     "  There  remaineth  a  rest  to  tlie 


THE    HOLY    SABBATH.  21S 

people  of  God,  which  is  typical  of  heaven  ;  and  which  is 
preparatory  to  that  glorious  state,  where  the  weary  are 
at  rest  ;  and  where  their  rest  is  glorious  ! 

Having  established  the  doctrine  of  the  christian  sab- 
bath, and  proved  its  perpetuity  to  all  generations  ;  we 
now  proceed  to  prove  the  change  of  the  sabbath  from  the 
seventh  to  the  first  day  of  the  week.  This  also,  as  well 
as  the  establishment  and  continuation  of  the  christian 
sabbath,  is  decided,  Heb.  iv.  4.  Mention  is  made  in  this 
verse,  of  the  seventh  day  sabbath.  "  For  he  spake  in  a 
certain  place  of  the  seventh  day,  on  this  wise  :  And 
God  did  rest  the  seventh  day  from  all  his  works."  This 
was  the  rest  from  tiie  works  of  creation.  This  seventh 
day  was  more  or  less  regarded  by  the  people  of  God,  till 
after  the  work  of  redemption  was  finished  upon  the 
cross.  Christ  then  having  arisen  from  the  dead,  rested 
from  his  arduous  work  of  redemption.  This  was  one  day 
of  the  week  following  the  day,  in  which  God  rested  from 
the  work  of  creation.  It  was,  of  course,  the  first  day  of 
the  week.  Then  Christ  ceased  from  his  own  work,  and 
appointed  the  christian  sabbath,  as  God  had  ceased  on 
the  seventh  day,  and  appointed  the  original  sabbath. 

That  there  was,  at  the  time  of  Christ's  resurrection, 
a  new  day  appointed,  as  the  weekly  sabbath,  is  evident 
from  the  fourth  of  Hebrews,  in  which  the  ^5th  Psalm  is 
quoted  and  applied.  "  Jigain  he  limiteth  a  certain  day, 
saying  in  David,''  or  in  the  Psalms  of  David,  "  To-day, 
after  so  long  a  time,  as  it  is  said.  To-day,  if  ye  will  hear 
his  voice,  harden  not  your  hearts."  The  day  appointed, 
to  hear  t!ie  voice  of  God,  by  his  ministering  servants,  and 
to  attend  social  worship  in  his  sanctuary,  is  the  holy 
sabbath.  And  since  a  new  day  was  limited  ;  and  since 
it  is  evident,  that  Christ  arose  from  the  dead,  and  ceased 
from  the  work  of  redemption  on  this  new  day^  which  was 
the  first  day  of  the  week ;  it  evidently  appears,  that  this 
day  is  the  christian  sabbath. 

That  the  sabbath  was  changed  from  the  seventh  to  the 
first  day  of  the  w  eek,  when  Christ  arose  from  the  dead, 
is  evident  from  the  special  observance  and  improvement 
of  the  fir^t  day  of  the  week,  for  religious  purposes.    On 


*^14-  THE    HOLY    SABBATH. 

this  memorable  day  of  the  week,  the  disciples  were  as- 
sembled together,  statedly  and  repeatedly,  for  religious 
purposes  ;  and  on  these  occasions  they  enjoyed  the  visible 
presence  and  favor  of  their  Lord  and  Master.  On  the 
first  day  of  the  week,  the  Holy  Ghost  was  given,  at  the 
feast  of  Pentecost ;  when  three  thousand  were  converted 
and  baptized.  On  this  day,  the  Apostles  of  Christ  com- 
menced their  public  ministry,  and  the  church  of  Christ 
became  a  visible  church.  How  great  and  astonishing 
were  the  transactions  of  this  first  day  of  the  week  !  We 
read  also  that  Paul  with  his  fellow-travellers,  on  his  last 
journey  to  Jerusalem,  came  to  Troas,  where  he  abode 
seven  clays  ;  but  no  mention  is  made  of  a  sabbath,  nor  of 
social  worship  and  ordinances,  till  the  first  day  of  the 
week.  But,  on  this  memorable  day, "  The  disciples  came 
together  to  break  bread,"  or  to  attend  the  sacramental 
supper.  "  And  Paul  preached  unto  them  ready  to  depart 
on  the  morrow."  Is  it  not  evident,  that  the  first  day  of 
the  week  was  considered,  by  Paul  and  all  that  were 
present,  as  the  christian  sabbath  ^ 

Again  ;  As  has  always  been  customary  in  the  church, 
tiie  contributions  for  the  poor,  and  for  religious  purposes, 
were  made  on  the  holy  sabbath.  But  Paul,  in  his  ex- 
hortation to  the  Corinthians  on  this  subject,  says ;  "  Up- 
on the^rs^  clay  of  the  week^  let  every  one  of  you  lay  by 
him  in  store,  as  God  hath  prospered  him."  We  have 
now  before  us,  sufficient  evidence,  that  the  first  day  of 
the  week,  which  has  been  observed,  as  a  holy  sabbath",  by 
the  most  correct  and  orthodox  christians,  of  all  denomi- 
nations, from  the  day  of  Pentecost,  is  indeed,  the  chris- 
tian sabbath. 

Having  proved  the  continuation  of  the  sabbath  ;  and 
its  change  from  the  seventh  to  the  first  day  of  the  week; 
we  proceed  to  consider  some  of  the  principal  duties 
required;  or  how  the  sabbath  is  to  be  observed.  And, 
in  general  terms,  it  is  to  be  observed  according  to  the 
true  import  of  the  fourth  Commandment.  "  Remember 
the  sabbath  day,  and  keep  it  holy."  "  In  it  thou  shait 
not  do  any  work."  Keep  in  mind  constantly,  that  it  is 
the  Lord?s  day^  and  to  be  devoted  to  his  service.     The 


THE    HOLY    SABBATH.  215^ 

sabbath  is  to  be  a  clay  of  holy  delights — better  than  a 
thousand  days  of  worldly  occupations,  or  carnal  pleas- 
ures. The  proper  celebration  of  the  sabbath,  connected 
with  the  most  precious  promises,  is  beautifully  stated  by 
the  prophet  Isaiah.  "  If  thou  turn  away  thy  foot  from 
the  sabbath,  from  doing  thy  pleasure  on  my  holy  day  5 
and  call  the  sabbath  a  delight ;  the  holy  of  the  Lord,  hon- 
orable ;  and  shalt  honor  him,  not  doing  thine  own  ways, 
nor  finding  thine  own  pleasure,  nor  speaking  thine  own 
words ;  then  shalt  thou  delight  thyself  in  the  Lord,  and 
I  will  cause  thee  to  ride  upon  the  high  places  of  the 
earth,  and  feed  thee  with  the  heritage  of  Jacob  thy 
father;  for  the  mouth  of  the  Lord  hath  spoken  it." — 
Here  we  find,  that  the  law  of  the  sabbath  prohibits  vain 
pleasure,  as  well  as  servile  labor.  Since  common  labor 
is  forbidden,  it  is  evident,  that  all  worldly  intercourse 
and  conversation  are  forbidden.  To  converse  on  worldly 
topics,  or  to  negotiate  worldly  business,  is  of  the  same 
general  nature,  as  to  labor  for  worldly  profit  and  advan- 
tage. By  the  law  of  the  Sabbath,  are  all  vain  and  foolish 
amusements  specially  forbidden.  According  to  the  cor- 
rect statement  of  the  Assembly  of  divines, "  The  Sabbath 
is  to  be  sanctified,  by  a  holy  resting,  all  that  day,  even 
from  such  worldly  employments  and  recreations  as  are 
lawful  on  other  days  ;  and  spending  the  whole  time  in  the 
public  and  private  exercises  of  God's  worship ;  except 
so  much  as  is  to  be  taken  up  in  the  works  of  necessity 
and  mercy."  Visiting,  and  party  entertainments,  how- 
ever civil  and  friendly,  are  a  gross  violation  of  the  fourth 
commandment.  Visiting  the  sick  and  afflicted  is  often 
admissible ;  but  not  merely  as  a  saving  of  time  ;  but  for 
the  purpose  of  necessary  assistance,  and  for  holy  con- 
versation and  prayer.  In  such  cases,  the  Lord  will 
have  mercy,  and  not  sacrifice.  To  attend  to  the  arts 
and  sciences,  and  every  thing,  not  conducive  to  religious 
improvement,  must  be  considered  as  sabbath  breaking. 
But,  of  all  the  breaches  of  this  holy  command,  non^i  is 
more  common,  and  none  is  more  threatening  to  the  moral 
interests  of  the  community,  than  journeying.  By  this 
men  not  only  involve  themselves  in  guilt ;  but  they  also 


^2ttJ  THE    HOIiT    SABBATH. 

involve  many  others  in  unnecessary  cares  and  perplex- 
ities. Many  must  dispense  with  public  worship  to  attend 
to  tavern  concerns.  And  they  who  attend  religious  wor- 
ship, find  it  difficult  to  "  wait  upon  the  Lord,  without 
distraction." 

,  The  religious  duties  of  the  Sabbath  are  such  as  medi- 
tation and  prayer,  holy  conversation,  attention  to  the 
holy  scriptures,  and  other  religious  books ;  and  especially 
to  the  public  and  social  worship  of  God,  the  ministry  of 
the  gospel,  and  the  ordinances  of  Christ,  in  his  sanctuary. 
These  are  enjoined  as  the  duties  of  the  Sabbath. 

On  attending  the  worship  of  God,  and  the  ministry 
and  ordinances  of  Christ  in  the  sanctuary,  the  scriptures 
are  peculiarly  strenuous.  "  Ye  shall  keep  my  sabbaths, 
and  reverence  my  sanctuary,  I  am  the  Lord."  On  the 
sabbath,  in  ancient  times,  special  offerings  and  sacrifices 
were  brought  to  the  sanctuary  5  and  a  public  reading  and 
exposition  of  the  holy  scriptures  were  attended.  There 
was  a  holy  convocation,  or  calling  together  of  the  people 
to  the  place  of  the  sanctuary ;  and  none  were  allow- 
ed, without  the  most  satisfactory  reasons,  to  absent 
themselves. 

To  accommodate  the  duties  of  the  sabbath,  sanctua- 
ries are  now  erected,  not  at  one  particular  place ;  but 
all  over  tlie  christian  world  ;  and  to  neglect  them,  when 
they  are  so  near  to  our  doors,  is,  according  to  the  New- 
Testament  as  well  as  the  old,  a  capital  crime.  Hear  the 
solemn  language  of  the  Apostle !  "  Not  forsaking  the 
assembling  of  yourselves  together,  as  the  manner  of 
some  is ;  but  exhorting  one  another,  and  so  much  the 
more,  as  ye  see  the  day  approaching.  For  if  ye  sin  wil- 
fully, after  that  ye  have  received  the  knowledge  of  the 
truth,  there  remaineth  no  more  sacrifice  for  sin ;  but  a 
certain  fearful  looking  for  of  judgment,  and  fiery  indig- 
nation, which  shall  devour  the  adversaries."  All  this 
terror  is  denounced  against  those  who /orsa/ce  the  assem- 
bling of  themselves  together^  on  the  holy  sabbath.  To  do 
this,  after  we  have  received,  clearly,  the  knowledge  of 
the  truth,  seems  to  be  considered  as  a  fatal  sin.  A  simi- 
lar idea  is  expressed  by  David,  and  quoted  by  Paul.—- 


THE    HOiiir    bABBATU.  i^lT 

*•  To-ilay,  if  ye  will  hear  his  voice,  harden  not  your 
hearts."^  To'day^  as  we  have  founil,  means  the  Christian 
Sabhath ;  the  special  day,  on  which  the  voice  of  Christ, 
by  his  ministering  servants,  is  to  be  heard  in  his  sanctuary, 
ilefuse  to  convene  together,  to  hear  the  voice  of  gospel 
grace  to-day,  which  is  the  Christian  Sabbath,  and  your 
hearts  will  be  hardened.  You  shall  be  greatly  exposed 
to  reprobation.  Tlie  holy  Sabbath  is  no  ordinary  day  : 
it  is  a  day  on  which  the  hearts  of  sinners  aie  generally 
hardened  or  softened.  And,  in  fact,  the  symptoms  of 
reprobation  sometimes  appear,  in  those  who  will  not  hear 
the  gospel  of  Christ,  in  his  stinctuary.  Gradually,  to 
every  good  work  they  become  reprobate.  They  also 
become  opposed  to  every  article  of  the  Christian  faith. 

To  keep  the  Sabbath  holy,  is  an  important  precept  in 
the  first  table  of  the  law,  in  the  first  and  great  command- 
ment.  And  for  those  who  violate  this,  there  is  no  more 
hope,  and  perhaps  less  hope,  than  for  thieves  and  mur- 
derers. For  these  violate  only  the  second  table  of  the  law. 
Custom  sanctions  a  thousand  violations  of  the  first  table, 
more  readily  than  one  of  the  second  table.  Men  may 
acquire  and  support  a  high  reputation  for  virtue  and 
honor,  while  they  disregard,  or  oppose,  all  the  commands 
and  prohibitions  of  the  first  table  of  the  law.  They  may 
deny  the  beingof  aGod,  or  hold  to  a  plurality  of  gods, 
or  worship  graven  images,  or  take  God's  name  in  vain, 
or  despise  the  holy  Sabbath,  with  but  little  wound  of  rep- 
utation. But  if  they  violate  the  commands  in  the  second 
table  of  the  law,  they  are  loaded  with  reproach,  and 
stamped  with  infamy.  But  "  God  seeth  not  as  man 
seeth."  The  murderer  is  indeed,  a  great  sinner,  and 
must  surely  be  put  to  death ;  but  the  Sabbath-breaker, 
in  the  wilderness,  was  condemned  to  a  death,  most  terri- 
ble and  ignominious.  How  odious  in  the  sight  of  God  is 
the  Sabbath-breaker !  more  odious  than  he  is,  who  vio- 
lates any,  or  all  the  commands  in  the  second  table  of  the 
divine  law.  All  these  a  man  may  violate,  and  not  be  a 
reprobate.  But  we  have  found,  that  he  who  wilfully 
violates  the  law  of  the  Sabbath,  is  greatly  exposed  to 
reprobation.  Infinitely  important  is  the  duty  of  public 
20 


iil8  THE    HOLY    SABBATH. 

worship  and   ordinances,  on   the   holj   Sabbath.     We 
hence  remark, 

1.  In  a  review  of  what  has  been  said  on  the  Sabbath, 
and  its  duties  and  privileges,  Christians  are  comforted 
and  animated.  With  great  delight,  thej  anticipate, 
through  the  medium  of  the  earthly  rest,  the  heavenly 
rest,  where  all  labor  and  sorrow  will  cease  forever.  O 
what  a  privilege  it  is  to  Christians,  to  live  in  a  state  of 
preparation  for  the  eternal  Sabbatism  !  But  to  obtain  a 
good  hope  of  the  heavenly  rest,  much  depends  on  the 
improvement  of  the  earthly  rest.  Let  us  therefore  fear, 
lest  a  promise  being  left  us  of  entering  into  his  rest  any 
of  us  should  seem  to  come  short  of  it.  "  He,  and  he  only, 
who  calls  the  Sabbath  a  delight,  the  holy  of  the  Lord, 
and  honorable,  has  an  earnest  of  the  enjoyments  of 
heaven. 

2.  How  unpleasant  and  gloomy  must  this  subject  be, 
to  those  who  have  no  relish  for  the  duties  of  the  Sabbath  ! 
The  Sabbath,  being  a  type  of  heavenly  rest,  they  can 
easily  decide,  that  they  have  no  taste  for  heavenly  enjoy- 
ments. And  if  they  have  no  satisfaction  in  such  enjoy- 
ments as  heaven  affords,  how  can  they  hope  for  any  final 
happiness  ^  Ought  not  all  to  despair  of  any  rest,  till  they 
begin  to  delight  in  the  duties  of  the  Sabbath,  and  of  the 
sanctuary  ?  If  the  Sabbath  be  irksome  ;  if  it  be  a  weari- 
ness; if  they  say  in  their  hearts,  "  When  will  the  new 
moon  be  gone,  that  we  may  sell  corn  ?  and  the  Sabbath, 
that  we  may  set  forth  wheat  ?  making  the  ephah  small, 
and  the  sheckel  great?"  Their  case  is  wretched  indeed! 
it  is  almost  hopeless.  Surely,  with  this  temper  of  mind, 
they  cannot  reasonably  hope  to  enjoy  that  eternal  rest, 
which  is  the  antitype  to  the  holy  Christian  Sabbath ;  and 
which  remains  forever amen. 


THE  MINISTRY  OF  THE  WORD  OF  (JOD.  219 

ESSAY  XXVII. 

The  Ministry  of  the  Word  of  God. 

Of  all  the  divine  institutions,  no  one  has  been  more 
perpetual,  in  all  ages  of  the  world,  and  no  one  has  been 
!nore  manifestly  essential  to  the  conversion  and  salvation 
of  sinners,  than  the  ministry  of  the  word  of  God,  By  the 
word  of  God,  is  meant  all  that  system  of  instruction  in 
revealed  truth,  which  is  contained  in  the  bible,  and  is 
necessary  to  the  knowledge  of  God,  and  of  ourselves, 
and  of  the  way  of  salvation  by  a  Mediator. 

By  the  ministry  of  the  word  of  God,  is  meant  the 
preaching  of  the  system  of  divine  truth,  by  men  who  are 
set  apart  to  this  important  work  according  to  divine  in- 
stitution ;  even  by  men  who  "  are  called  of  Gody  as  was 
Aaron."^^ 

From  the  holy  scriptures,  and  from  universal  observa- 
tion, it  is  evident,  that  the  ministry  of  the  ivord  of  God^ 
and  a  faithful  and  'persevering;  attentio7i  to  it,  are  essen- 
tial to  faith  and  salvation.  This  subject  is  illustrated 
particularly  in  the  tenth  chapter  to  the  Romans;  in 
which  the  previous  doctrine  is  that  of  salvation  by  faith. 
"  If  thou  shalt  confess  with  thy  mouth  the  Lord  Jesus, 
and  shalt  believe  in  thine  heart  tlmtGod  hath  raised  bim 
from  the  dead,  thou  shalt  be  saved.  For  with  the  heart 
man  believeth  unto  righteousness,"  or  justification  ; 
"  and  with  the  mouth,  confession  is  made  unto  salvation. 
For  the  scripture  saith,  "  Whosoever  believeth  on  him 
shall  not  be  ashamed."  Faith  in  Christ  is  stated  as  the 
only  essential  condition  of  salvation  ;  and  as  being  equal- 
ly essential  to  the  salvation  of  Jews  and  Gentiles.  "  For 
there  is  no  difference  between  the  Jew  and  the  Greek;  for 
the  same  Lord  over  all  is  rich  unto  all  that  call  upon 
him.  For  whosoever  shall  call  upon  the  name  of  the 
Lord  shall  be  saved."  It  is  here  taken  for  granted,  that 
whosoever  is  a  devout  worshipper  of  the  living  and  true 
God,  is  a  true  believer,  and  an  heir  of  salvation.  "  How 
then  shall  they  call  on  him,  in  whom  they  have  not  be- 


K^O  THE    MiyrSTRY    OF 

iievetl  ?-'  Nothing  can  be  done  acceptably,  without  the 
Christian  faith.  "  Without  faith,  it  is  impossible  to 
please  God."  But  further.  "  How  shall  tbej  believe  in 
him,  of  whom  they  have  not  heard  .^''  We  now  come  to 
the  very  point  which  establishes  the  main  question ; 
^'  How  shall  they  hear  without  a  jjreaclwr  ?^^  The  hearing 
here  mentioned,  is  limited  in  its  meaning  to  the  hearing 
of  the  ministers  of  the  word  of  God.  Without  hearing 
the  embassadors  of  tlie  Prince  of  Peace,  how  can  there 
l)e  a  cordial  reconciliation  to  God  ^  "  How  shall  they 
hear  without  a  ])reacher  ?  and  how  shall  they  preach, 
except  tliey  be  sent  P"  As  it  is  written,  "  How  Ijeautitul 
are  the  feet  of  them  that  preach  the  gospel  of  peace,  and 
bring  glad  tidings  of  good  things  !  But  they  have  not  all 
obeyed  the  gospel;  for  Esaias  saith,  Lord,  Lord,  who 
hath  believed  our  report  ?  So  then,  faith  cometh  bv  hear- 
ing, and  hearing  by  the  word  of  God,"  that  is  %  the  min- 
istry of  the  ivora  of  God,  This,  according  to  all  that 
goes  before  it  in  the  connection,  is  the  legitimate  con- 
struction of  the  words.  "  So  then^  faith  cometh  by  hear- 
ing.^^  The  hearing,  by  which  faith  cometh,  is  the  hearing 
of  the  faithful  ministers  and  preachers  of  the  gospel  of 
Jesus  Christ. 

Thus  the  proposition  appears  to  be,  in  a  great  measure 
establisiied,  that  the  ministry  of  the  word  of  God ^  and  a 
faithfid  and  persevering  attention  to  it^  are  essential  to  faith 
and  salvation*  This  is  God's  appointed  way  of  salvation. 
The  Apostle  Paul,  in  his  salutatory  address  to  Titus,  his 
own  son,  according  to  the  common  faith,  speaks  of  the 
manifestation  of  the  word  of  God,  and  the  success  of  the 
gospel,  as  being  only  through  preaching;  intimating, 
that  without  this,  all  other  means  of  grace  and  salvation 
would  be  ineffectual.  Accordingly  he  adds,  "  For  this 
cause  left  I  thee  in  Crete,  that  thou  shouldest  set  in  order 
the  things  that  are  w^anting,  and  ordain  elders  in  every 
<;ity."  Elders  were  the  ministers  of  the  gospel,  whose 
business  it  was,  to  preach  the  gospel ;  and  without  a 
faitiiful  discharge  of  their  duty,  as  the  servants  of  Christ, 
there  was  no  hope  of  the  success  of  the  gospel.  The  par- 
ticular business  of  Paul,  in  his  preaching,  was  to  plant: 


THE    WORD    OF    GOD.  £21 

and  of  Apollos,  to  water  ^  and  when  these  duties  were 
faithfully  discharged,  "  God  gave  the  increase."  Faith- 
ful preaching  of  the  word  never  fails  of  success.  Looking 
forward  to  gospel  times,  the  Lord  says,  by  the  prophet 
Isaiah,  that  "  As  the  rain  cometh  down  and  the  snow^ 
from  heaven,  and  returneth  not  thither,  but  watereth  the 
earth,  and  maketh  it  bring  forth  and  bud,  that  it  may 
give  seed  to  the  sower,  and  bread  to  the  eater,  so  shall 
my  word  be,  that  goetli  forth  out  of  my  mouth  ;  it  shall 
not  return  unto  me  void ;  but  it  shall  accomplish  that 
which  I  please,  and  it  shall  prosper  in  the  thing  whereto 
I  sent  it."  Nothing  is  wanting,  but  a  faithful  ministry 
of  the  gospel,  to  ensure  a  glorious  success  to  the  cause 
and  kingdom  of  Christ.  "  It  came  to  pass  in  Iconium, 
that  they"  [Paul  and  Barnabas]  "  went  both  together 
into  the  synagogue  of  the  Jews,  and  so  spake,  that  a  great 
multitude,  both  of  the  Jews  and  also  of  the  Greeks  be- 
lieved." This  was  the  unfailing  effect  of  a  true  and 
faithful  ministry  of  the  word  of  God.  And  this  glorious 
effect  is  produced  by  no  other  means.  Despise  the 
preachers  of  the  gospel  therefore  (and  truly  they  are  but 
earthen  vessels,  having  no  sufficiency  of  themselves,)  yet 
in  despising  them  you  despise  the  most  essential  and 
necessary  means  of  salvation.  Call  the  preaching  of  the 
gospel  foolishness  (and  to  them  that  perish,  it  is  foolish- 
ness indeed,)  yet  it  is  seriously  to  be  considered,  that  it 
pleases  God,  by  the  foolishness  of  preaching  (as  men 
impiously  call  it,)  to  save  them  that  believe. 

From  the  testimonies  of  scripture,  which  have  been 
considered,  it  is  evident,  that  although  God  produces  the 
true  Christian  faith  in  the  hearts  of  his  elect,  by  the 
direct  energy  of  his  Holy  Spirit;  yet  he  sees  fit  to  make 
use  of  certain  means  to  produce  it ;  and  especially  the 
ministry  of  the  gospel  of  Christ.  This  is  indispensably 
important.  As  far  as  opportunity  is  presented,  ministers 
must  preach,  and  the  people  must  hear  the  system  of 
divine  truth,  or  both  must  uie  in  their  sins,  and  perish  in 
their  unbelief. 

Further  to  establish  this  doctrinal  proposition,  it  may 
be  observed,  (and  it  is  sufficient  to  observe,)  that  God  has. 
*20 


.:2.2  THE    MINISTRY    OF 

hi  all  ages  of  the  world,  even  from  the  days  ol  Etiufr; 
down  to  this  day,  raised  up  and  supported  a  succession 
of  faithful  preachers  of  righteousness  ;  by  whose  instru- 
mentality, more  than  by  any  and  all  other  means,  relig- 
ion has  been  promoted/  From  the  days  of  Enos  down  to 
the  flood,  we  read  of  eight  successive  preachers  of  right- 
eousness. Some  of  these,  Enoch  and  Noah  in  particular, 
v.ere  greatly  distinguislicd  as  propliets ;  and  all  were 
jireaclicrs  of  rigliteousness  5  all  were  the  messengers  of 
the  Lord  of  hosts. 

Let  it  now  be  seriously  considered,  what  would  have 
been  the  state  and  character  of  fallen  man  before  the 
flood,  had  there  been  no  preachers  of  tlie  word  of  God  ? 
in  the  posterity  of  Cain,  we  have  a  specimen  of  what 
mankind  would  do,  without  tlie  preaching  of  the  word. 
The  earth  was  filled  with  violence  and  slaughter. 
Preachers  before  the  flood  were  very  few  in  number; 
perhaps  no  more  than  a  succession  of  individuals.  But, 
so  great  was  their  influence,  under  the  blessing  of  divine 
providence,  that  the  church  of  God  was  supported  and 
perpetuated,  for  sixteen  hundred  years.  Had  there  been 
no  preachers,  it  is  probable,  that  in  less  than  half  of  that 
time,  the  human  race  would  have  been  nearly  exterminat- 
ed, by  their  own  violence,  and  ungodly  lusts.  Thus,  in  the 
earliest  age  of  the  world,  it  is  found,  that  the  salvation  of 
sinners,  and  the  support  of  the  church,  depended  on  the 
preaching  of  the  word  of  God. 

After  the  flood,  God  continued  a  succession  of  preach- 
ers, consisting  of  Patriarchs  and  prophets,  down  to  the 
days  of  Moses.  He  appointed  ordinances  and  institu- 
tions in  his  church,  to  prefigure  and  commemorate  the 
great  and  glorious  plan  of  redemption  and  grace,  through 
the  Mediator.  The  Patriarchs  were  constituted  as  offi- 
cers to  administer  in  holy  things.  The  sabbath  was, 
from  the  beginning,  consecrated  and  set  apart  as  a  day 
of  holy  resting,  and  religious  offerings  and  sacrifices  to 
God.  On  this  day  the  preachers  of  righteousness  were 
more  particularly  employed  to  administer  divine  instruc- 
tion. On  this  ^sacred  day,  especially  under  the  law  of 
Mosesj  double  offerings  and  instructions  w-ere  required*. 


THE    WORD    OF    GOD,  2^3 

Abraham,  who  was  the  Patriarcli  anil  minister  of  God  to 
his  numerous  household,  received  the  sij;n  of  circumci- 
sion, which  signified  ti.e  cutting  off  of  the  sins  of  the 
flesh  ;  and  as  a  faithful  minister  of  God,  he  not  only  in- 
structed, but  "commanded  his  children  and  his  house* 
hold  after  him,  that  they  should  keep  thewayofth.e 
Lord,  to  do  justice  and  judgment,  that  the  Lord  might 
hrino;  upon  Abraham  that  ihino;  which  he  iiath  spoken  of 
him."    ' 

Now  considering  what  mankind  were,  in  the  patii- 
archal  age,  and  Avhat  they  are  in  every  age ;  is  there  the 
least  reason  to  suppose,  tliat,  without  the  stated  ministry 
of  the  patriarchs,  according  to  divine  ap|)ointment,  relig- 
ion could  ever  have  been  promoted  ?  Certainly  not  the 
least  reason.  All  mankind  would  have  sunk  down  in  the 
most  sottish  and  fatal  delusions,  or  would  have  mutually 
devoured  each  other  with  the  sword.  How  could  they 
have  heard  without  a  preacl.er  ?  But,  being  furnished 
with  preachers,  qualified  and  commissioned  of  God  to 
dispense  divine  truth  ;  was  it  not  tlie  indispensable  duty 
of  all  mankind,  faithfully  and  perseveringly  to  attend  to 
their  ministry  ?  Are  they  not  bound  to  do  this,  at  all 
times,  on  pain  of  final  condemnation  ? 

'I'iiat  God's  ministers  were  always  in  duty  hound 
most  faithfully  to  preach  the  system  of  divine  truth,  is  a 
given  point.  All  the  patriarchs,  prophets  and  pieacheis 
of  old  received  a  solemn  ciiaige  to  speak  God's  words  at 
all  events  ;  and  to  declare  all  tlie  counsel  of  God.  Asa 
specimen,  we  may  notice  the  charge  given  to  the  prophet 
Ezekiel.  "  Son  of  man,  1  send  thee  to  the  cliildren  of 
Israel,  to  a  rebellious  nation,  that  hath  rebelled  against 
me.  They  and  tlieir  fathers  have  transgressed  against 
me,  even  unto  this  xevy  day.  For  they  are  impudent 
children,  and  stifl-hearted.  *  I  do  send  thee  unto  them  ; 
and  thou  shalt  say  unto  them,  Thussaith  the.  Lord.  And 
they,  wliether  they  will  hear,  or  whether  they  will  for- 
bear, (for  they  are  a  rebellious  house)  yet  shall  know, 
that  there  hath  been  a  prophet  among  them.  And  thou, 
son  of  man,  be  not  afraid  of  them,  neither  be  afraid  of 
their  words,  though  briars  and  thorns  be  with  thee;  and 


524  THE    BIINISTRT    OF 

thou  (lost  dwell  among  scorpions  ;  be  not  afraid  of  their 
words,  nor  be  dismayed  at  their  looks,  though  thej  be  a 
rebellious  house.  And  thou  shalt  speak  my  words  unto 
them,  whether  they  will  Iiear,  or  whether  they  will  for- 
bear ;  for  they  are  most  rehellioiisP  This  charge,  solenm 
as  it  is,  and  difficult  as  it  is  to  execute,  applies  to  every 
minister  of  God,  in  every  age  of  the  world.  At  every 
ordination  of  a  minister  of  the  gospel,  we  hear  the  sub- 
stance of  this  awfully  solemn  and  weighty  charge.  And 
whose  conscience  does  not  readily  decide,  that  all  the 
ministers  of  God  are  bound,  by  the  most  sacred  obliga- 
tion, to  fulfil  this  charge.  Every  minister  must  ''preach 
the  ivord,  be  instant  in  season,  and  out  of  season ;  he  must 
reprove,  rebuke,  exhort,  vyith  all  long-suffering  and  doc- 
trine." He  must  "feed  the  church  of  God,  which  he 
hath  purchased  with  his  own  blood." 

In  this  view  of  the  duty  of  the  ministers  of  the  word, 
let  conscience  decide,  whether  there  be  not  equal  obliga- 
tion on  all  the  sinful  children  of  men,  to  hear  and  em- 
brace the  system  of  divine  truth.  Were  they  not  bound, 
on  pain  of  damnation,  to  listen,  as  for  their  lives,  to  the 
preaching  of  Enoch,  and  of  Noah,  of  Abraham,  and 
Isaac,  and  Jacob  ?  Did  any  person,  who  refused  to  hear 
these  most  antient  ministers  of  Christ,  ever  embrace  the 
promised  Saviour,  by  a  living  faith  ?  Did  not  every  one, 
who  refused  to  hear  them,  live  and  die  in  his  sins,  and 
perish  in  his  unbelief.^  Yes,  most  certainly.  For  nei- 
ther in  ancient  nor  modern  times,  has  any  other  name 
been  given  among  men,  except  the  name  of  the  blessed 
Redeemer,  which  is  pi  cached  in  all  ages,  by  which  sin- 
ners can  be  saved.  The  antediluvian  world,  for  refusing 
to  hear  and  regard  the  warning  voice  of  Noah,  was  over- 
whelmed in  a  universal  deluge  of  water.  "  By  faith 
Noali,  being  warned  of  God,  of  things  not  seen  as  yetj 
moved  with  fear,  prepared  an  ark  to  the  saving  of  his 
house  ;  by  the  which  he  condemned  the  world,  and  be- 
came heir  of  the  righteousness  which  is  by  faith."  It  is 
generally  granted,  and  common  sense  decides,  that  obli- 
gation on  the  ministers  of  God  to  preach  the  word,  at  all 
events,  implies  equal  obligation  on  all  the  people  to  hear. 


THE    WORD    OF    GOD^  5^25 

••  Hear,  and  your  souls  shall  live."  "Faith  cometh  by 
hearing." 

To  lender  this  duty  still  plainer,  and  the  argument 
more  conclusive,  we  may  take  a  view  of  the  ministry  of 
Moses  and  Aaron  and  t'leir  successors,  during  what  is 
called  the  Mosaic  dispensation  of  the  gospel.  Moses, 
being  called  by  tiie  voice  of  the  I^ord,  from  the  burning 
bush  at  Horeb,  and  commissioned  to  go  and  deliver  Is- 
rael, the  chosen  people  of  God,  out  of  their  bondage  in 
Egypt;  was  sent  to  them  in  the  character  of  «  preacher. 
His  first  business  was,  to  teach  and  instruct  them,  con- 
cerning the  mind  and  will  of  God  ;  and  to  lead  them 
to  embrace  the  promises  made  to  their  fathers.  And, 
like  all  the  faithful  ministers  of  Christ,  he  carried  his 
credentials  with  him.  The  people  appeared  to  be  con- 
vinced of  the  divine  promises ;  and  listened  attentively 
to  the  instructions  of  Moses.  "  By  faith  they  kept  the 
passover,"  which  was  a  token  of  God's  sparing  mercy  to 
them,  when  he  destroyed  the  Egyptians.  By  faith  they 
passed  through  the  red  sea,  as  by  dry  land  ;  which  the 
Egyptians  assaying  to  do  were  drowned." 

Now  supposing  the  Israelites  had  thought  it  needless 
to  hearken  implicitly  to  every  word  of  instruction,  en- 
couragement, warning,  and  admonition,  from  the  mouth 
of  Moses,  who  was  their  minister;  would  they,  in  this 
case,  have  believed  in  God,  and  escaped  from  their 
Egyptian  bondage  .^  No.  All  the  faith  they  had,  wheth- 
er speculative  or  evangelical,  came  by  hearing.  Had 
they  not  heard  the  messages  of  Moses,  what  had  they 
to  believe  ?  and  what  to  hope  for  ?  How  could  they 
escape  from  their  bondage,  and  come  to  the  possession  of 
the  promised  land  r  Thus  it  appears,  that,  unless  God's 
ministers  are  heard  attentively,  patiently,  and  persever- 
ingly ;  it  is  impossible  to  possess  the  christian  faith  or 
the  christian  hope. 

If  we  trace  the  ministry  of  Moses  further,  the  result 
will  be  the  same.  For  after  the  Israelites  had  proceed- 
ed to  the  foot  of  Mount  Sinai,  God  descended  in  awful 
majesty  on  the  Mount,  and  solemnly  proclaimed  the  ten 
rommandments.  and  wrote  them  on  tables  of  stone.     He 


i2£6  THE    MINISTRY    ©F 

also  gave  direction  to  his  servant  Moses  to  build  a  tab- 
ernacle for  a  place  of  religious  sacrifices  and  instruc- 
tions. The  whole  tribe  of  Levi  was  consecrated  and  set 
apart  to  the  sacred  priesthood ;  Aaron,  the  brother  of 
Moses,  being  made  high  priest.  This  method  of  divine 
worship  and  instruction,  being  in  a  great  measure  new ; 
it  was  attended  with  a  great  variety  of  new  rites  and  cer- 
emonies ;  all  of  which  were  of  divine  institution,  and 
made  known  to  the  people  by  God's  servant  Moses.-— 
And  were  not  the  people  required  to  attend  strictly  to 
all  these  institutions  ?  Particularly,  were  not  all  the 
oilier  tribes  bound  to  pay  their  deference  to  the  tribe  of 
Levi,  as  being  consecrated  to  the  holy  priesthood  ?-— . 
Were  not  all  the  other  tribes  required,  without  en- 
vy or  grudging,  to  look  to  that  of  Levi,  for  religious 
instruction  ^  What  awful  manifestations  of  divine  wrath 
were  made,  in  consequence  of  the  rebellion  of  Korah  and 
his  confederates !  Korah,  and  two  hundred  and  fifty 
others,  of  the  tribe  of  Reuben,  princes  of  the  assembly, 
famous  in  the  congregation,  men  of  renown,  gathered 
themselves  together  against  Moses,  and  against  Aaron, 
and  said  unto  them,  "  Ye  take  too  much  upon  you,  see- 
ing all  the  congregation  are  holy,  every  one  of  them,  and 
the  Lord  is  among  them.  Wherefore  then,  lift  ye  up 
yourselves  above  the  congregation  of  the  Lord  ?  And 
when  Moses  heard  it,  he  fell  upon  his  face.''  Anticipating 
the  event,  he  was  filled  with  astonishment.  The  event 
was,  that,  in  the  presence  of  the  congregation,  "  The 
earth  clave  asunder,  and  opened  her  mouth,  and  swallow- 
ed them  up,  and  their  houses,  and  all  the  men  that  ap- 
pertained unto  Korah,  and  all  their  goods.  They  and  all 
that  appertained  unto  them,  went  down  alive  into  the 
pit;  and  the  earth  closed  upon  them,  and  they  perished 
from  among  the  congregation."  Wl.at  an  awful  warn- 
ing is  this,  to  those  who  envy,  hate  and  despise  the 
ministers  of  the  word  of  God  !  and  who  neglect  the 
preaching  and  institutions  of  the  gospel !  Did  Korah,  or 
one  of  his  confederates  in  rebellion,  ever  come  to  repen- 
tance, or  to  a  saving  faith  in  Christ  ?  Or  do  any  in  ancient 
Mr  modern  times,  who  rudely  invade  the  sacred  priest- 


THE    WORD    OF    GOD.  'i27 

liood,  give  evidence  of  that  faith  which  the  gospel  re- 
quires ?  Is  it  not  evident,  from  the  view  which  we  have 
taken  of  the  sacred  ministry,  under  the  Mosaic  dispen- 
sation, that  faith  Cometh  by  hearing  ;  and  hearing  by  the 
ministry  of  the  word  of  God  ?  Our  Saviour  in  the  time  of 
liis  ministry,  required  of  the  Jews,  that  they  should  hear 
Moses  and  the  prophets  ;  and  it  is  said,  "  If  they  hear  not 
Moses  and  the  prophets,  neither  will  they  be  persuaded, 
though  one  rose  from  the  dead."  Hearing  the  ministry 
of  the  word  of  God,  by  Moses  and  the  prophets,  who 
were  the  divinely  constituted  preachers,  under  the  Mo- 
saic law,  was  evidently  essential  to  salvation.  Thus  far, 
it  has  been  by  raising  up,  and  supporting  the  ministry  of 
the  word,  that  true  religion  has  been  perpetuated.  Had 
it  not  been  for  this,  all  mankind  would  have  been  long 
ago  in  a  state  of  barbarous  ignorance  and  idolatry. 

Let  us  now  bring  down  the  enquiry  to  later  times. 
When  the  Divine  Saviour  was  about  to  make  his  appear- 
ance in  the  world,  according  to  the  prophecies,  he  was 
preceded  by  John  the  Baptist,  who  was  supereminent  as 
a  preacher^  and  a  messenger  of  God.  As  such  he  was 
foretold  in  the  prophecy  of  Malachi.  "  Behold  I  send 
my  messenger  before  thy  face,  who  shall  prepare  thy 
way  before  thee."  "  Behold  I  will  send  you  Elijah  the 
prophet,"  that  is,  one  that  shall  come  in  the  spirit  and 
power  of  Elijah,  "  before  the  coming  of  the  great  and 
dreadful  day  of  the  Lord  :  And  he  shall  turn  the  heart 
of  the  fathers  to  their  children,  and  the  heart  of  the  chil- 
dren to  their  fathers,  lest  I  come  and  smite  the  earth 
with  a  curse."  A  great  reformation,  and  revival  of  reli- 
gion was  to  be  effected  by  John  the  Baptist  :  and  how 
was  it  to  be  effected  ^  It  was  to  be  effected,  simply  by 
the  ministry  of  the  word  of  God,  It  was  to  be  effected 
by  what  is  called  the  foolishuess  of  preaching.  John 
did  not  even  do  a  miracle,  to  give  force  and  efficacy  to 
his  preaching.  He  solemnly  rebuked  and  reproved  the 
people,  and  called  them  to  repentance.  "  Repent,  for 
the  kingdom  of  heaven  is  at  hand."  "  Repent  ye  there- 
fore, and  believe  the  gospel."  He  taught  the  people  the 
baptism  of  repentance  for  the  remission   of  sins  }  and 


228  THE    MI?fISTIlY    or 

vast  multitudes  followed  him  into  the  wilderness,  eagerly 
listening  to  his  preaching,  and  with  one  accord  enquiring, 
"  What  shall  we  do  ?"  He  was,  literally,  according  to 
another  prophecy,  "  The  voice  of  one  crying  in  the  wil- 
derness, prepare  ye  the  way  of  the  Lord,  make  his  paths 
straight."  The  success  of  his  ministry  exceeded  that 
of  any  man  who  had  gone  before  him.  It  is  said  figura- 
tively, that  "  There  went  out  to  him  all  the  land  of 
Judea,  and  they  of  Jerusalem,  and  were  all  baptized  of 
him  in  the  river  of  Jordan,  confessing  their  sins."  Some, 
however,  and  even  not  a  few,  "  rejected  the  counsel  of 
God  against  themselves,  being  not  baptized  of  him." 
But  all  who  came  to  his  baptism,  professing  true  repent- 
ance, and  faith  in  the  coming  Messiah,  were  solemnly 
required  to  bring  forth  fruits  meet  for  repentance  ;  and 
not  to  begin  to  say  in  their  hearts,  "  We  have  Abraham 
to  our  father  ;"  nor  to  rely  on  any  thing,  as  an  evidence 
of  their  justification,  short  of  personal  holiness,  and 
union  of  heart  to  the  promised  Saviour.  Such  were  the 
nature  and  effects  of  the  ministry,  of  John  the  Baptist. 
Thousands  of  sinners  were  converted  ;  and  all  the  saints 
were  edified.  A  far  more  glorious  revival  of  pure  religion 
was  effected  by  his  single  ministry  of  the  gospel,  than  had 
ever  been  witnessed  before.  But  is  it  not  evident,  from 
the  history  of  his  ministry,  that  not  a  single  soul  was 
converted,  who  had  opportunity,  but  neglected  to  attend 
to  his  preaching  ?  The  infinite  importance  of  the  min- 
istry of  John,  must  be  acknowledged  by  the  candid 
world.  But  the  ijuprovement  of  his  ministry  was  as 
important  as  the  ministry  itself.  In  this  instance  it  was 
exceedingly  manifest,  t\\SLt  faith  came  by  hearings  and  by 
BO  other  means. 

Very  soon  after  the  commencement  of  the  short  minis- 
try of  John  the  Baptist,  Jesus  Christ  also  made  his  ap- 
pearance, as  a  minister  of  God  to  this  fallen  world.  The 
substance  of  his  doctrine  was  like  that  of  his  forerunner, 
"  Repent,  for  the  kingdom  of  heaven  is  at  hand."  "  Re- 
pent ye,  therefore,  and  believe  the  gospel." 

For  a  full  view  of  the  ministry  of  Christ,  the  whole  of 
the  evangelical  history  must  be  quoted.     A  specimen 


THE    WORD    Ot    CfwD.  229 

or  two  only,  will  be  exhibited.  "  Think  not  that  I  am 
come  to  destroy  the  law,  or  the  prophets.  I  am  not 
come  to  destroy,  but  to  fulfil.  For  verily  I  say  unto  vou, 
till  heaven  and  earth  pass,  one  jot,  or  one  tittle  shall  in 
no  wise  pass  from  the  law,  till  all  be  fulfilled.  Whoso- 
ever, therefore,  shall  break  one  of  these  commandments, 
and  shall  teach  men  so,  shall  be  called  the  least  in  the 
kingdom  of  heaven.  But  whosoever  shall  do  and  teach 
them,  the  same  shall  be  called  great  in  the  kingdom  of 
heaven.  For  I  say  unto  you,  that  except  your  ri;i2;ht- 
eousness  shall  exceed  the  righteousness  of  the  scribes 
and  pharisees,  ye  shall  in  no  case  enter  into  the  kingdom 
of  heaven."  Another  specimen  of  the  preaching  of  Jesus 
Christ  may  be  taken  from  the  same  sermon  on  the  Mount, 
"  Ye  have  heard  that  it  hath  been  said,  Thou  shalt  lore 
tliy  neighbor,  and  hate  thine  enemy.  But  I  say  unto  you, 
Love  your  enemies,  bless  them  that  curse  you,  do  good 
to  them  that  hate  you,  and  pray  for  them  who  despite- 
fully  use  you,  and  persecute  you,  that  ye  may  he  the 
children  of  your  Father  who  is  in  heaven." 

Such  was  the  doctrine  and  spirit  of  the  preaching  of 
Jesus  Christ :  and,  "  JVever  man  spake  like  this  manP 
His  great  system  of  morals  was  comprised  in  a  few  com- 
prehensive points:  "  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  thy  neighbor  as  thyself.  And 
all  things  whatsoever  ye  would  that  men  should  do  to 
you,  do  ye  even  so  to  them ;  for  this  is  the  law  and  the 
prophets."  And  finally  ;  "  if  any  man  will  be  my  disci- 
ple, let  him  deny  himself,  and  take  up  his  cross,  and 
follow  me." 

The  ministry  of  Christ  was  not  only  attended  with  an 
irresistible  influence  on  the  consciences  of  men  ;  but  it 
was  established  by  many  incontestable  miracles :  and 
more  than  once,  was  there  a  voice  from  heaven,  saying, 
"  This  is  my  beloved  son  :  hear  ye  himJ^^  Many  of  t& 
chief  priests  and  scribes,  however,  refused  to  hear  him. 
And  was  not  the  ancient  prophecy  of  Moses  verified  in 
their  utter  destruction  }  Alluding  to  the  Saviour,  the 
prophecy  of  Moses  was,  "  A  prophet  shall  the  Lord  your 
God  raise  up  unto  you,  of  your  brethren,  like  unto  me; 
21 


S^O  THE    MINISTRY    OF 

him  shall  ye  hear.  And  it  shall  come  to  pass,  that  every 
soul  which  will  not  hear  that  prophet,  shall  be  destroyed 
from  among  his  people."  Accordingly,  those  who  refu- 
sed to  hear  the  Saviour's  preaching,  were  soon  overwhel- 
med in  the  destruction  of  their  city  and  nation.  "  Then 
was  there  tribulation,  such  as  had  not  been,  from  the 
beginning  of  the  world,  no  nor  ever  shall  be." 

The  Saviour  did  not,  like  John  the  Baptist,  labor 
chiefly  in  desert  places.  But  he  declared,  under  trial 
before  the  high  priest,  "  1  spake  openly  to  the  world  ;  I 
ever  taught  in  the  synagogue,  and  in  the  temple,  whither 
the  Jews  always  resort;  and  in  secret  have  I  said  noth- 
ing." Christ  not  only  taught  the  people  himsell,  and 
preaclied  the  gospel  of  the  kingdom  of  God  ;  but  he  em- 
ployed above  four  score  men  to  preach  in  his  name  ;  and 
in  his  name  to  work  miracles.  These  he  sent  forth  into 
every  part  of  Judea ;  and  gave  them  a  solemn  charge, 
that  if  any  would  not  receive  them,  nor  hear  them,  to 
shake  oft*  the  dust  of  their  feet  for  a  testimony  against 
them.  These  disciples  and  ministers  of  Christ,  having 
performed  the  first  part  of  their  missionary  service, 
returned  with  joy^  saying,  "  Even  the  devils  are  subject 
unto  us,  through  thy  name."  Irresistible  was  the  influ- 
ence of  the  Saviour,  and  complete  was  his  success,  in 
setting  up,  and  establishing  his  kingdom,  even  though  he 
was  persecuted  to  the  death  of  the  cross ;  and  made  his 
way  to  the  throne,  through  the  valley  of  the  shadow  of 
death. 

Thus,  it  appears,  that,  from  the  beginning  of  the  w  orld, 
down  to  tha  death  of  Jesus  Christ,  God  never  failed  to 
support  a  succession  of  evangelical  ministers,  and  preach- 
ers of  riiifhteoiisness.  And  by  fp.eir  means,  the  church 
has  existed,  and  will  exist  to  the  end  of  the  world.-— 
And  it  has  always  been  fatal  to  the  best  interests,  andi 
to  the  souls  of  mankind  to  neglect  their'opportunities  to 
hear  the  ministers  of  the  word  of  God.  While  refusing 
to  hear  the  ministry  of  the  word,  according  to  divine 
institution,  no  sinner  has  ever  been  convicted,  and  no 
soiil  has  ever  been  converted  to  the  christian  faith.- 
Th\}^  faith  cometh  by  hearing. 


THfi    WORD    OF    GOD.  £51 

Soon  after  our  Saviour  arose  from  the  dead,  he  estab- 
lished his  church  under  a  new  dispensation.  He  appoin- 
ted new  ordinances  and  institutions,  more  significant  of 
the  great  subjects  of  grace  and  salvation.  Great  was  the 
increase  of  light  and  privileges ;  but  not  to  supercede  the 
ministry  of  the  word.  This,  instead  of  being  superceded, 
was  greatly  improved  ;  and  was  extended  to  all  nations. 
Jesus  Christ,  before  he  ascended  to  heaven,  solemnly 
delivered  to  his  apostles,  and  through  them,  to  the  whole 
body  of  faithful  ministers,  in  their  successive  generations, 
a  commission  to  go  into  all  the  world,  and  preach  the 
gospel  to  every  creature.  '•  He  that  believeth  arid  is 
baptized  shall  be  saved,  and  he  that  believeth  not  shall 
be  damned."  In  other  words,  "  Go  ye  therefore,  and 
teach  all  nations,  baptizing  them  in  the  name  of  the  Fa- 
ther, and  of  the  Son,  and  of  the  Holy  Ghost;  teaching 
them  to  observe  all  things  whatsoever  I  have  command- 
ed :  and  lo,  I  arn  with  you  always,  even  unto  the  end  of 
the  world.     Ame^." 

From  this  time  forward,  more  evidently  than  before, 
faith  was  to  come  by  hearing.  Now,  as  far  as  possible, 
all  nations  and  classes  of  people  were  to  be  furnished 
with  the  ministry  of  the  word  of  God.  All  people,  there- 
fore, had  they  been  disposed,  might,  long  before  now, 
have  had  opportunity  to  hear  and  embrace  the  gospel. 
Of  the  apostles  and  primitive  ministers  of  the  gospel,  it 
is  said,  "  Their  sound  went  out  into  all  the  earth,  and 
their  words  unto  the  ends  of  the  world  ;"  meaning,  at 
least,  the  whole  known  world  :  or  the  Roman  empire. 
In  the  time  of  the  Apostles'  ministry,  preachers  of  the 
gospel  were  greatly  multiplied  ;  and  their  object  was, 
according  to  their  commission,  to  preach  the  gospel  to 
every  creature  ;  well  knowing,  that /«ii/i  comet/i  by  heaV' 
ing,  and  hearing  by  the  administration  of  the  word  of 
God.  From  the  history  of  the  labors  and  sufferings  of 
the  first  ministers  of  the  gospel,  it  is  evident,  that  the 
conversion  of  the  world  was  their  object;  and,  that,  ac- 
cording to  divine  appointment,  the  preaching  of  the  gos- 
pel was  the  principal  means  to  accomplish  their  object. 
And  were  not  this  the  case,  why  all  this  provision  of 


SL33  THE    MINISTRY    OF 

preachers  ?  If  perishing  sinners  could,  consistently  witli 
the  plan  and  purpose  of  God,  be  converted  from  Jewisli 
infidelity,  or  heathen  idolatry,  and  be  brought,  by  any 
other  means,  to  the  acknowledgement  of  the  truth ;  the 
labor  and  expense  of  preaching  and  hearing  might  have 
been  saved.  Had  not  the  preacliing  and  hearing  of  the 
j^ystem  of  divine  truth  been  essential  to  the  salvation  of 
sinners  ;  would  the  ministers  of  Christ  have  been  requi- 
red to  spend  and  be  spent,  to  labor  and  sufier,  and  die 
in  the  cause  ?  Certainly  not.  Many  say  in  words,  and 
many  more  in  practice,  that  preaching  is  a  traditional 
thing,  a  useless  ceremony.  It  certainly  is  so,  unless  it 
be  essential,  in  the  plan  of  infinite  wisdom,  to  produce 
the  christian  faith.  But,  that  it  is  essential,  we  have 
abundant  proof.  It  has,  in  all  ages,  been  the  principal 
means  of  salvation.  Why  do  men  plough,  and  manure, 
and  sow,  and  plant  their  fields  ?  Because  there  are  no 
other  means  appointed  to  obtain  a  harvest.  As  no  man 
ever  gathered  a  literal  harvest,  without  first  sowing  the 
seed  ;  so  no  man  ever  gathered  a  spiritual  harvest  of 
precious  souls,  where  no  spiritual  seed  is  sown.  Scrip- 
ture and  observation  testify  abundantly,  that  among  all 
who  have  proudly  refused  to  hear  God's  preachers,  not 
one  has  ever  been  found  to  embrace  the  Saviour,  or  to 
give  the  least  evidence  of  religion.  In  every  instance 
that  can  be  named,  where  the  least  evidence  of  the 
christian  faith  exists,  it  manifestly  came  by  hearing*  e\en 
by  hearing  the  ministry  of  the  word  of  God.  Where 
opportunity  for  hearing  is  granted,  hearing  is  essential 
to  salvation.  a 

Some  indeed  are  so  situated  in  life  as  rarely  to  have 
opportunity  to  hear,  or  to  refuse  to  hear,  the  preaching 
of  the  gospel.  Of  such  it  may  be  said,  "  If  there  be  first 
a  willing  mind,  it  is  accepted,  according  to  that  a  man 
hath,  and  not  according  to  that  he  hath  not."  He  who 
has  a  benevolent  and  Christ-like  temper  of  heart,  shall 
inherit  eternal  life.  But  whoever  neglects  to  hear,  when 
opportunity  is  presented,  will  perish  in  unbelief.  Hence 
the  Apostle  sounds  an  alarm  in  the  ears  of  the  Hebrews, 
in  these  words,  "  Not  forsaking  the  assemblino;  of  your- 


THE    WORD    OF    GOD.  258 

selves  to^etlier,  as  the  manner  of  some  is ;  but  exhorting 
one  another,  and  so  much  the  more,  as  ye  see  the  day 
approaching.  For  if  we  sin  wilfully,  after  that  we  have 
received  the  knowledge  of  the  truth,  there  remaineth  no 
more  sacrifice  for  sins,  but  a  certain,  fearful  looking  for 
of  judgment,  and  fiery  indignation,  which  shall  devour 
the  adversaries."  Thus  we  find,  that  forsaking  the  min- 
istry of  the  gospel,  after  special  awakening  and  illumin- 
ation, is  a  strong  symptom  of  reprobation. 

INFERENCES. 

1.  Does  faith  come  by  hearing.^  then  it  is  also  cher- 
ished by  hearing.  Mankind  then  begin  to  realize  the 
importance  of  the  means  of  grace,  when  they  begin  to 
realize  the  christian  faith.  Would  christians  have  their 
faith  grow  exceedingly,  like  that  of  the  Thessalonians  ; 
let  them  attend  constantly,  and  very  strictly  to  the 
preaching  of  the  gospel,  and  to  the  stated  ministry  of  the 
word  and  ordinances  of  God.  Other,  and  collateral 
means  must  also  be  improved  ;  such  as  the  study  of  the 
holy  scriptures,  prayer  and  serious  meditation,  holy  and 
heavenly  conversation,  speaking  often  one  to  another  of 
tlie  great  doctrines,  duties,  hopes  and  promises  of  the 
gospel. 

But  after  all,  it  is  probable,  that  the  christian  faith  is 
cherished  and  increased  by  sermons,  plain,  solemn,  pun- 
gent, discriminating  sermons  ;  more  than  by  any  and  all 
other  means  whatsoever.  "  It  certainly  pleases  God,  by 
the  foolishness  of  preaching,  to  save  them  that  believe." 
Faith  is  evidently  not  only  begotten,  but  cherished  by 
the  ministry  of  the  word  of  God.  Every  humble  and 
believing  heart,  feeling  its  own  w^eakness,  ignorance  and 
darkness,  is  in  unison  with  him  who  cried  out  and  said, 
with  tears,  "  Lord,  I  believe,  help  thou  mine  unbelief." 
The  best  external  remedy  for  the  unbelief  of  christians, 
is  a  constant,  diligent,  and  prayerful  attendance  on  the 
ministry  of  the  gospel.  To  the  most  faithful  followers  of 
Christ,  and  those  who  are  already  strong  in  faith,  the 
preaching  of  the  gospel  is  a  savor  of  life  unto  life. 


iB4  THE    MIIS'ISIRY    OF 

2.  Does  faith  come  by  hearing  ?  Then,  when  we  have 
opportuaitj  to  hear  the  preaching  of  the  word,  this  must 
have  the  preference  to  all  other  means  of  grace.  Noth- 
ing equals  this,  in  point  of  importance.  In  this  case,  we 
are  not  at  our  option,  whether  to  go  to  the  place  of  hear- 
ing, or  to  sit  down  at  our  ease,  and  attend  to  some 
other  means  of  grace.  If  we  substitute  something  else, 
rather  than  to  go  up  to  the  house  ot  the  Lord,  to  hear  the 
dispensation  of  his  word  ;  we  are  like  those  who  listened 
to  tl.e  flatteries  of  Jeroboam,  who  made  Israel  to  sin. 
"  Whereupon  the  king  took  counsel,  and  made  two 
calves  of  gold,  and  said  unto  them.  It  is  too  much  for  you 
to  go  up  to  Jerusalem.  Behold  thy  gods,  O  Israel,  which 
brought  you  up  out  of  the  land  of  Egypt."  Such  is  the 
nature  of  the  christian  faith,  and  of  the  christian  institu- 
tions, that  they  can  never  admit  of  a  substitute  ;  any 
more  than  the  temple  worship,  in  t!)e  days  of  Jeroboam. 

People  often  find  it  more  convenient,  especially  in  un- 
pleasant seasons,  to  spend  the  sabbath  in  their  houses,  or 
in  th.eir  fields,  than  to  go  some  miles  to  the  house  of  the 
Lord.  They  promise  themselves  much  instruction  from 
the  bible,  and  religious  books.  But  at  the  close  of  the 
day,  they  can  realize  little  or  no  improvement.  They 
have  been  drowsy  and  stupid  ;  and  have  sought  relief  on 
their  pillows.  They  have  been  perplexed  and  haunted 
with  worldly  schemes.  Secular  concerns  have  intruded 
on  their  minds.  They  have  sought  diversion  from  the 
newspaper,  or  books  of  amusement,  and  sought  in  vain. 
Satan  has  beguiled  them,  and  "they  are  led  captive  by 
him,  at  his  will."  And  scarcely  a  gleam  of  hope  remains, 
that  they  w  ill  ever  see  the  kingdom  of  God. 

3.  Does  faith  come  liy  hearing.^  Then  v/ehave  advan- 
tage to  examine  ourselves,  whether  we  are  in  the  faith. 
Many  professors  of  the  christian  faith  are  found  to  be,  in 
a  great  measure,  negligent  of  the  ministry  of  the  gospel. 
A¥ere  they  in  the  lively  exercise  of  that  faith  which 
cometh  by  hearing,  and  which  is  cherished  by  hearing; 
they  would  certainly  feel  a  lively  interest  in  the  preach- 
ing of  the  gospel.  Every  gospel  sermon  would  be  a  feast 
of  fat  things.    Real  believers  of  the  gospel  "  receive  wath 


THE    WORD    OF   COD.  235 

meekness  the  engrafted  word,  which  is  able  to  save  their 
souls."  "They  receive  the  sincere  milk  oftlie  word, 
and  grow  thereby." 

In  this  view  of  the  subject,  have  we  not  peculiar  ad- 
vantage for  self-examination  ?  Are  we  not  able  to  decide 
whether  we  are  begotten  of  God,  througli  the  gospel  ? 
"Of  his  own  will  begat  he  us,  with  the  w'ord  of  truth." 
"  Being  born  again,  not  of  corruptible  seed,  but  of  incor- 
ruptible, by  the  word  of  God  which  livetl'  and  ahidetli 
forever."  Now  is  it  possible,  that  we  should  be  the  sub- 
ject* ofjthenew  birth,  and  this  bj  means  of  the  ministry 
of  the  word;  without  being  at  all  sensible  of  it  .^  and 
without  realizing  its  peculiar  effects  ?  In  order  to  find 
evidence  of  the  christian  faith,  which  conies  by  hearing 
the  gospel,  we  must  still  delight  to  hear;  and  like  David, 
we  must  love  the  habitation  of  God  ;  and  be  able,  from 
our  own  experience,  to  say,"  A  day  in  thy  courts  is  bet- 
ter than  a  thousand,"  in  the  common  walks  of  life. 

4.  Does  faith  come  by  hearing  ^  even  by  hearing  the 
ministri/  of  the  word  of  God  ?  Then  how  deplorable  is 
the  condition  of  the  heathen  !  And  how  loudly  does  the 
subject  before  us  call  upon  us  to  exert  all  tlie  means  in 
our  power,  to  ameliorate  their  sad  condition  !  Surely, 
we  should  never  relinquish  nor  abate  our  exertions  to  fur- 
nish the  world  with  a  preached  gospel,  so  long  as  a 
heathen  remains  on  the  earth. 

•  From  scripture,  and  universal  experience,  it  is  evi- 
dent, that  bibles,  and  tracts,  and  schools,  how  ever  impor- 
tant in  their  place,  will  never  produce  the  cbristian  faith  ; 
because  this  comes  only  by  hearing.  How  infinitely  im- 
portant it  is,  that  the  world  be  furnislied  with  faitbful 
ministers  of  Christ!  He  that  is  indifterent  to  this  great 
and  sacred  enterprise,  must  be  either  criujinally  ignorant 
of  the  state  of  the  world,  or  grossly  unbelieving  and  hard 
iiearted. 

Finally  ;  Does  faith  come  by  hearing  .^  Then  let  no  one 
complain,  that  the  means  of  grace  are  useless.  The 
means  of  grace,  in  the  hand  of  the  Lord,  are  as  effectual 
as  the  means  of  living,  and  of  gaining  property  and  hon- 
ors.    Since  faith,  which  is  a  most  precious  gift  of  God, 


EVIDENCES    OF    PIETY. 


comes  by  hearing,  let  us  be  unfeignedly  thankful,  and 
never  think  it  a  burden  to  hear  the  ministration  of  the 
system  of  divine  truth.  "  He  that  hath  ears  to  hear^ 
let  him  hear."  "  Take  heed  what  ye  hear,  and  how  ye 
hear."....  AMEN. 


ESSx\Y  XXVIII. 

Evidences  of  Fiety, 

That  those  who  live  in  the  daily  exercise  of  Chris- 
tian faith  and  holiness,  may  have  satisfactory  evidence 
of  piety  in  their  own  hearts  ;  and  may  also  discover 
great  evidence  of  piety  in  others  :  is  clearly  taught  us  in 
the  holy  scriptures.  The  Apostle  John,  including  other 
christians  with  himself,  says,  "  We  know  that  we  have 
passed  from  death  unto  life,  because  we  love  the  breth- 
ren." And,  as  if  this  single  evidence  might  be  doubtful, 
he  adds,  "  By  this  we  know,  that  we  love  the  children  of 
God,  when  we  love  God,  and  keep  his  commandmeats." 
And  this  is  the  love  of  God,  that  we  keep  his  command- 
ments, and  his  commandments  are  not  grievous."  Again  : 
"  Hereby  know  we,  that  we  dwell  in  him,  and  he  in  us, 
because  he  hath  given  us  of  his  spirit."  "  He  that 
keepeth  my  commandments,  abideth  in  my  love."  This 
is  an  evidence  of  piety  in  ourselves,  and  in  others.  We 
may  here  observe,  that  the  christian  hope  is  grounded  on 
more  or  less  evidence  of  christian  piety.  Hence  those 
who  entertain  this  hope,  are  required  to  give  a  reason  of 
it,  with  meekness  and  fear. 

In  proving  from  scripture,  that  there  are  certain  evi- 
dences of  christian  piety,  we  have,  in  a  measure,  antici- 
pated the  evidences  themselves.  But  we  may  now 
proceed  to  be  more  particular. 

1.  The  change  which  has  taken  place,  in  those  who 
are  the  happy  subjects  of  divine  grace,  is  of  such  a  nature, 
and  is  so  great,  tjiat,  in  general,  it  must  be  more  or  less 


EVIDE^'CES    OF    PIETF.  S]S7 

1  eulized.  Tlie  nature  of  this  change  is,  that,  from  being 
perfectly  selfish  and  sinful,  a  man  becomes,  in  a  good 
measure,  holy  and  benevolent.  From  the  love  of  sin,  he 
is  converted  to  the  love  of  righteousness.  From  the  love 
of  the  riches,  honors,  and  pleasures  of  this  world,  he 
has  "  The  love  of  God  shed  abroad  in  his  heart,  by  the 
Holy  Ghost."  This  is  the  general  nature  of  tliat  change 
of  heart,  by  which  he  becomes  a  man  of  piety.  From 
the  very  nature  of  this  change  it  might  seem  easy  for 
christians,  and  especially  those  who  have  been  long  and 
faithful  in  the  school  of  Christ,  to  realize,  in  some  meas- 
ure, the  happy  state  of  their  own  hearts.  But  this  change 
is  not  only  excellent  in  its  nature,  and  perceptible  by 
the  subjects  of  it  ;  but  it  is  a  very  great  change.  It  is 
called  a  new  creation.  "  If  any  man  be  in  Christ,  he 
is  a  new  creature  ;  old  things  are  passed  away,  behold, 
all  things  are  become  new ;  and  all  things  are  of  God." 
This  change  is  called  regeneration.  "  The  washing  of 
regeneration,  and  renewing  of  the  Holy  Ghost."  It  is 
often  represented  as  a  resurrection  of  the  dead.  Christ 
speaks  of  this  change,  under  the  figure  of  the  resurrection 
of  the  dead,  in  these  words  :  "  Verily,  verily,  I  say  unto 
you,  the  hour  is  coming,  and  now  is,  when  the  dead  shall 
hear  the  voice  of  the  Son  of  God,  and  they  that  hear 
shall  live."  "  And  you  hath  he  quickened,  who  were 
dead  in  trespasses  and  sins."  This  resurrection  is  of  a 
spiritual  natuie,  and  is  a  more  glorious  work  than  the 
resurrection  of  the  body.  Surely,  a  work  so  great  and 
marvellous  must  carry  its  own  evidence  with  it ;  and 
especially  to  those  who  are  the  subjects  of  it.  For  it  is  a 
change  of  heart  and  life. 

2.  Love  to  the  brethren  is  a  precious  fruit  of  the  great 
change  of  heart,  which  has  been  under  consideration. 
And  tins  is  represented  as  a  sure,  and  infallible  evidence 
of  piety.  "  We  know,  that  we  have  passed  from  death 
unto  life,  because  we  love  the  brethren."  By  this  love, 
or  the  visible  fruits  of  it,  we  discover  the  evidence  of 
true  religion  in  others,  as  well  as  in  ourselves.  ^'  By 
this  shall  all  men  know,  that  ye  are  my  disciples,"  said 
Christ, ''  If  ye  have  love  one  to  another."    Love  is  the 


;^dt)  TiVIDElNCES    OF    PIETY. 

fulfilling  of  the  law  ;  and  it  is  the  great  requirement  of 
the  gospel.  Espeeially  is  what  is  called  brotherly  love^ 
which  is  so  much  extolled  by  the  Apostle  John,  an  evi- 
dence of  piety.  For  this  love  consists  in  a  holy  delight 
and  fellowship  with  the  saints.  Loving  the  holy  breth- 
len,  because  they  are  holy,  is  the  same  thing,  or  the  same 
kind  of  affection,  which  is  exercised  in  loving  the  Lord 
Jesus  Christ.  Accordingly, "  If  any  man  love  not  his 
brother  whom  he  hath  seen,  how  can  he  love  God  whom 
he  hath  not  seen  .^" 

3.  The  sum  total  of  the  evidence  of  grace,  consists  in 
discovering  those  tilings,  in  which  true  religion  consists  ; 
and  in  complying  with  all  its  requirements.  "  This  is 
the  love  of  God,  that  we  keep  his  commandments,  and 
his  commandments  are  not  grievous."  Instead  of  con- 
sidering the  commandments  of  the  Lord  as  a  grief  and 
a  burden,  we  must  be  able  to  say,  with  Paul, "  I  delight 
in  the  law  of  the  Lord,  after  the  inner  man."  But  to 
avail  ourselves  of  this  evidence  of  piety  it  is  required  of 
us,  that  we  be  very  strict,  constant,  and  candid  in  our 
attention,  to  find  out,  and  understand  all  those  things,  in 
which  true  religion  consists.  For  if  we  mistake  the  na- 
ture of  religion,  we  shall  mistake  its  requirements ;  and 
our  practice  vv^ill  be  as  corrupt  as  our  principles.  Having 
a  correct  view  of  the  commandments  of  Christ,  and  find- 
ing our  hearts  and  practice  in  conformity  to  them,  we 
have  clear  and  satisfactory  evidence  of  vital  piety.  This 
is  abundantly  confirmed,  by  the  beloved  Apostle.  "  He 
that  saith  I  know  him,  and  keepeth  not  his  command- 
ments, is  a  liar,  and  the  truth  is  not  in  him."  "  But  whoso 
keepeth  his  word,  in  him  verily  is  the  love  of  God  per- 
fected.    Hereby  know  we,  that  we  are  in  him." 

What  then  are  the  commandments  of  Christ  }  To  no- 
tice only  his  leading  commandments,  we  may  observe, 
that  the  first  of  all  is  repentance.  Since  the  coming  of 
Christ,  as  tha  light  of  the  world.,  "  God  now  commandeth 
all  men,  every  where  to  repent."  This  was  the  first 
command,  proclaimed  in  the  ears  of  all  the  people,  by 
John  tlie  Baptist.  When  Christ  also  sent  out  his  disci- 
plesj  and  seventy  others,  to  preach  and  work  miracles 


EVIDENCES    OF    PIETr.  iJ39 

ill  his  name,  his  charge  was,  "  Preach,  saying,  Repent, 
for  the  kingdom  of  heaven  is  at  hand,"  The  same  was 
tlie  doctrine  on  the  day  of  pentecost.  Repentance  was 
enjoined  as  the  first,  and  the  indispensahle  duty  of  the 
convicted  multitude.  And  the  repentance  required,  was 
something  more  than  a  selfish  sorrow  and  regret,  that 
they  had  exposed  themselves  to  misery.  It  was  a  sorrow 
of  heart  for  sin,  on  account  of  its  odious  and  hateful 
nature;  and  its  fatal  consequences.  It  was  a  repentance 
which  prepared  the  hearts  of  men  to  receive  Jesus  Christ, 
and  to  relish  the  blessings  of  his  kingdom.  Such  a  re- 
pentance, realized  and  cherished  in  the  heart,  is  one  of 
the  best  evidences  of  true  religion. 

Another  commandment  of  Christ  is,  that  we  believe 
on  him,  and  receive  his  testimonies.  This,  as  well  as 
repentance,  was  taught  by  the  forerunner  of  Ciirist,  who 
was  a  burning  and  shining  light.  He  taught  his  nume- 
rous followers  not  to  embrace  him  as  the  Saviour  ;  but 
to  believe  on  him  that  should  come  after  him,  that  is,  on 
Chiist.  Christ  himself  very  strenuously  required  the 
people  to  believe  on  him.  -'  He  that  believeth  on  the 
Son,  hath  everlasting  life ;  and  he  that  believeth  not  the 
Son  shall  not  see  life,  but  the  wrath  of  God  abideth  on 
him."  And  the  faith  which  Christ  requires  is  more 
than  a  cold  assent  to  the  truths  of  the  gospel :  it  is  a 
faith  which  worlfs  by  love — w  hich  purifies  the  heart,  and 
prepares  the  soul  for  heavenly  enjoyments.  It  is  a  cor- 
dial assent  to  the  gospel,  and  implies  supreme  love  to 
God,  and  a  cheerful  obedience  to  the  commandments 
and  ordinances  of  Christ.  This  faith  is  productive  of 
inexpressible  joy  in  Jesus  Christ.  "  Whom  having  not 
seen,  ye  love  ;  in  whom,  though  now  ye  see  him  not,  yet 
believing,  ye  rejoice,  with  joy  unspeakable,  and  full  of 
glory."  Surely,  tliey  who  realize  such  a  faith  as  this, 
have,  in  their  own  mir-ds,  a  good  and  comfortable  evi- 
dence of  real  piety.     This  is  the  faith  of  God'S  elect. 

V\e  observe  further,  that  humility,  meekness,  and 
subjiiission,  self-denial,  and  compassionate  love  to  our 
enemies,  are  not  only  required  of  us ;  but  required  as 
the  evidence  of  religion.    We  are  to  love  our  enemies,  do 


S40  THE    CHRISTIAN    CHURCH. 

good  to  them  that  hate  us,  and  in  all  things,  demean  our- 
selves, as  the  meek  and  humble  followers  of  Jesus  Christ, 
that  we  may  he  the  children  of  our  Father  who  is  in 
heaven.  "  Take  my  yoke  upon  you,"  said  the  Saviour, 
"  and  learn  of  me,  for  I  am  meek  and  lowly  in  heart ; 
and  ye  shall  find  rest  to  your  souls."  Ye  shall  enjoy 
the  evidence  of  religion.  Absolute  resignation,  and  un- 
conditional submission  to  God,  choosing  that  his  counsel 
should  st^nd,  and  that  he  should  do  all  his  pleasure ;  is 
a  bright  evidence  of  grace.  "  Not  as  I  will,  but  as  thou 
wilt."  "  Father,  glorify  thy  name."  "  If  we  are  in  the 
likeness  of  Christ's  death,  we  shall  be  also,  in  the  like- 
ness of  his  resurrection.  "  He  that  humbleth  himself 
shall  be  exalted." 

Many  things  more  might  be  suggested,  as  evidences  of 
piety  ;  but  the  substance  of  the  whole  would  be  the  same, 
that  the  evidence  of  religion  arises  from  a  discovery  and 
approbation  of  those  things  in  which  religion  consists. 
Would  any  give  diligence  to  make  their  calling  and  elec- 
tion sure?  let  them  "add  to  their  faith  virtue;  and  to 
virtue,  knowledge  ;  and  to  knowledge,  temperance  ;  and 
to  temperance,  patience ;  and  to  patience,  godliness  ;  and 
to  godliness,  brotherly  kindness ;  and  to  brotherly  kind- 
ness, charity."  These  are  such  evidences  of  piety,  as 
are  satisfactory,  and  such  as  are  incontestable. 


p:ssay  XXIX. 

The  Christian  Church. 

Having,  in  the  preceding  Essay,  considered  the  evi- 
dences of  piety  ;  it  is  proper,  in  the  next  place,  to  attend 
to  the  institution  of  the  church  of  Christ  ^  and  the  prop- 
er qualifications  of  its  members.  The  word  church,  is 
abundantly  used  in  the  scriptures;  and  used  in  various 
senses.    It  sometimes  means  the  whole  family  of  saints, 


Allfi    clIRlbTlA:^    CHURtH.  Ml 

ill  earth  and  in  heaven;  together  t\ith  all  the  elect,  who 
are  yet  to  be  born,  and  to  become  the  subjects  of  divine 
grace,  down  to  the  end  of  the  world.  This  universal 
body  of  saints  constitutes  what  is  called  the  invisible 
church.  I'o  this  church  the  Apostle  has  reference,  when 
he  speaks  of  Christ  as  being  "  the  head  over  all  things 
to  the  church,  which  is  his  body,  the  fulness  of  him  that 
filleth  all  in  all."  Also,  when  he  speaks  of  the  manifold 
wisdom  of  God,  which  is  made  known  by  the  church; 
he  uses  the  word  in  this  most  extensive  sense.  When 
Christ  is  said  to  be  the  head  of  the  church,  and  to  love 
the  church,  and  give  himself  for  it,  as  an  offering  and 
sacrifice  to  God  ;  reference  is  had  to  the  invisible,  spirit- 
ual, and  universal  body  of  Christ;  including  all  the  real 
saints.  The  general  assembly  and  church  of  the  first 
born,  whose  names  are  written  in  heaven,  spoken  of  by 
the  Apostle,  can  have  reference,  only  to  the  invisible  and 
universal  church. 

Again ;  The  term  church,  is  often,  and  more  appro- 
priately used,  to  mean  the  whole  body  of  visible  Chris- 
tians, in  all  the  various  parts  of  the  world,  wherever 
there  is  a  profession  of  the  Christian  religion.  This  is 
called  the  visible  churchy  though,  perhaps,  not  in  the 
strictest  sense.  For  when  we  contemplate  the  church 
as  consisting  of  individuals,  or  even  of  corporate  bodies 
of  Christians,  scattered  over  a  great  part  of  the  earth ;  and 
\n  manv  jarring  denominations;  we  find  but  little  that 
is  visibly  pure  and  holy.  Yet  it  is  a  fact,  that  the  whole 
body, professing  the  Christian  faith,  is  considered  as  the 
visible,  though  a  very  imperfect  church.  To  this  general 
idea  of  the  church,  the  Saviour  had  reference,  when  he 
said  to  Peter,  "  Upon  this  rock  will  I  build  my  church, 
and  the  gates  of  hell  shall  not  prevail  against  it :"  By 
i\\Q  whole  church,  in  any  city  or  province,  is  meant  all 
the  individual  bodies,  of  the  various  Christian  denomi- 
nations. 

We  observe  once  more ;  that  the  term  church,  in  its 

most  common  and  appropriate  sense,  means  a  number  of 

professed  believers  and   followers  of  Christ,  male  and 

female,  united  voluntarily,  in  solemn  covenant  with  God, 

22 


€42  Tnt:  christian  chukcji, 

and  ultli  one  another  to  walk  together  in  holy  worship 
and  ordinances;  to  watch  over,  encourage, and  aid  one  an- 
other, in  the  divine  life  ;  and,  as  occasions  may  require,  to 
exhort,  admonish  and  reprove  one  another ;  and  faithfully 
to  maintain  the  holy  discipline  which  the  gospel  requires. 
This  is  a  general  definition  of  the  church  of  Christ,  as  it 
exists  at  the  present  day.  Distinct  churches  are  organ- 
ized, consisting  of  as  many  professed  believers  as  are 
conveniently  situated  to  meet  for  religious  worship  and 
ordinances.  All  these  are  so  many  branches  of  the  whole 
body,  of  which  Christ  is  the  head.  But  it  is  to  be  con- 
sidered, that  each  of  these  Christian  churches,  like  all 
other  bodies  corporate,  stands  in  need  of  guides  and 
leaders.  And  without  any  leaders  no  church  is  to  be 
considered  as  being  well  organized  to  transact  those  im- 
portant concerns  which  frequently  occur.  The  admis- 
sion of  members,  and  more  especially,  the  discipline  and 
exclusion  of  offenders,  requires  the  wisdom,  not  only  of 
the  body  of  the  church ;  but  also  of  presiding  elders. 
Hence  the  Apostles  were  careful  to  ordain  elders  in 
every  city  and  church  ;  plainly  implying  that  elders  are 
essential  to  the  proper  and  complete  organization  of 
churches. 

Respecting  the  proper  officers  of  the  church,  and  their 
several  duties,  we  may  observe,  that  since  the  death  of 
the  Apostles,  who  had  no  successors  in  office  ;  it  appears 
from  the  New  Testament,  that  there  is  but  one  order  of 
ministers  remaining  in  the  Christian  church ;  and  that 
all  their  vanous  names  and  titles  and  duties,  belong  to 
one  and  the  same  office.  Elder  and  Freshytevy  are  words 
of  the  same  meaning,  and  from  the  same  original.  So 
are  Bis/top  and  Overseer.  It  is  also  evident  from  scrip- 
ture, that  the  office  of  an  elder  and  bishop  is  the  same. 
We  read,  that  Paul  in  his  journeying  near  to  Ephesus, 
sent  and  called  for  the  elders  of  the  church  ;  and  in  his 
charge  to  them,  he  said,  "  Take  heed  to  yourselves,  and 
to  all  the  flock,  over  which  the  Holy  Ghost  hath  made 
you  overseers,  or  bishojjs.^^  And,  that  the  same  elders,  ^ 
or  bishops,  were  also  called  pastors,  is  evident  from  the 
next  words,  in  the  same  charge.    "  Feed  the  church  nl 


THE    CHRISTIAN    CHURCH.  -2 T3 

tioil,  which  he  hath  purchased 'with  his  own  blood/' 
That  the  eider  and  bishop  are  the  same  in  office,  is  further 
evident  from  what  Paul  said  to  Titus.  "  For  this  cause 
left  I  thee  in  Crete,  that  thou  shouldest  set  in  order  the 
things  that  are  wanting,  and  ordain  elders  in  every  city. 
If  any  man  be  blameless.  For  a  bishop  must  be  blame- 
less.-' Here  we  find,  that  elders  and  bishops  sustain  one 
and  the  same  office  in  the  church.  The  Apostles,  Paul 
and  Peter,  called  themselves  elders,  as  well  as  apostles ; 
and  the  exhortation  of  Peter  to  his  fellow  elders  was, 
"  Feed  the  flock  of  God  that  is  among  you."  This  is  the 
pastoral  duty ;  "  taking  the  oversight,"  or  bishoprick 
over  them.  Thus  we  find,  that  the  titles,  elder,  pastor, 
bishop,  and  minister,  are  titles  of  the  same  officers  in  the 
church.  Among  all  these  titles,  perhaps,  minister  of  the 
gospel  is  the  most  appropriate,  and  the  most  in  common 
use. 

In  the  epistle  to  the  Ephesians,  where  the  various  gifts 
of  Christ  to  men  are  enumerated,  there  is  a  seeming 
difference  expressed  between  "  apostles,  prophets,  evan- 
gelists, pastors,  and  teachers."  The  apostles  we  have 
considered  as  elders  divinely  inspired,  not  only  to 
preach  the  gospel;  but  to  complete  the  book  of  divine 
revelation.  In  these  respects,  they  had  no  successors  in 
office.  The  same  is  true,  with  respect  to  prophets.  None 
have  appeared  in  the  church,  vested  with  any  authority, 
as  prophets,  since  the  canon  of  divine  revelation  was 
completed.  With  respect  to  evangelists,  it  apj)ears,  from 
the  signification  of  the  name,  that  they  were  considered, 
by  the  Apostles,  as  a  class  of  elders  and  bishops  in  office, 
whose  more  particular  business  it  was,  to  preach  the  gos- 
pel as  itinerants,  and  missionaries;  and  to  evangelize 
those  who  had  been  heathen,  or  heretics.  Paul  was  the 
most  distinguished  evangelist.  Philip  was  called  the 
evangelist;  and  probably,  he  never  had  the  charge  of  a 
particular  church.  Timothy,  who  appears  to  have  been 
somewhat  of  an  itinerant  and  missionating  elder,  was 
exhorted  to  do  the  work  of  an  evangelist.  As  to  pastors 
>and  teachers,  we  have  found  diem  to  be  the  same  in  office. 


514:4  ^JTL  CHRISTIAN  CHURCH. 

as  elders  or  bishops.     These  titles  are  most  appropriate 
to  settled,  and  stationary  ministers  of  the  churches. 

Thus  we  find  most  plenary  and  abundant  evidence, 
from  the  inspired  Apostles,  that  among  the  ministers  of 
Christ,  and  officers  of  his  church,  no  different  grades  of 
office  are  to  be  found.  All  the  ministering  servants  of 
our  Lord  Jesus  Christ,  stand  on  a  level  with  one  another. 
No  one,  more  than  another,  is  to  be  called  Eahhi,  And 
the  followers  of  Christ  are  expresslv  forbidden  to  call 
any  man  Ralibi.  So  far  was  th.e  blessed  Saviour  from 
tolerating  dignities  and  powers,  among  the  officers  of  his 
church,  that  when  the  question  was  proposed,  "  Who 
should  be  greatest  in  the  kingdom  of  heaven  ?*'  He 
immediately  called  a  little  believing  child,  as  small  a 
child,  perhaps,  as  was  capable  of  expressing  faith  in  him. 
This  child  he  produced  as  a  sample  of  those  who  should 
he  most  distinguished  in  his  kingdom.  The  idea  was, 
that  humility  and  meekness,  and  a  renunciation  of  all 
worldly  power  and  dignity,  should  constitute  the  highest 
dignity  and  honor  in  his  kingdom.  "  He  that  exalteth 
himself  shall  be  abased  ;  and  he  that  humbleth  himself 
shall  be  exalted." 

So  far  are  the  ministers  of  Christ  from  having  tlie 
government  and  control,  one  of  another,  in  any  case  5 
Siat  they  have  no  government  and  control  of  the  church, 
nor  of  an  individual  member  of  the  church.  They  are 
utterly  forbidden  to  "  Lord  it  over  God's  heritage." 
They  have  no  power  to  admit,  nor  to  reject  members,  nor 
to  interfere  at  all,  any  farther  than  to  serve  as  moderators, 
in  the  discipline,  and  other  transactions  of  the  church. 
All  this  has  been  substantially  proved  ;  and  how  aston- 
ishing it  is,  that  in  the  face  of  all  this  light,  the  officers 
of  the  church,  from  age  to  age,  have  been  loaded  with 
honors  and  dignities  !  and  armed  Vvith  next  to  omnipo- 
tent power  !  How  surprising,  that  even  a  Scott,  can 
in  any  measure,  countenance  the  British  Hierarchy  !  But 
the  best  of  men  have  their  imperfections. 

The  only  other  office  in  the  church,  is  that  of  i^^acons. 
The  word,  Deacon,  as  well  as  the  word,  Minister,  signi-  ■ 


THE    CHRISTIAN    CHLRCH.  21-^1) 

fies  a  servant.  The  duty  of  a  deacon  is,  not  only  to 
exhibit  an  example  of  gravity,  and  undissembled  piety 
and  godliness;  but,  in  particular,  ^o  serve  tables.  To 
them  it  belongs,  to  provide  for  the  holy  communion ;  to 
attend  to  the  daily  ministrations  to  the  poor  and  afflicted. 
In  short,  all  the  temporal  concerns  of  the  church  devolve 
on  the  deacons.  And  considering  the  character  which 
is  requisite  to  this  office,  it  is  natural  to  conclude,  that 
deacons  are,  in  many  cases,  required  to  serve  as  leaders 
of  the  churcli ;  leaders  in  prayer,  in  exhortation,  in  re- 
proof, in  instruction.  For  it  is  to  be  remembered,  that 
their  institution  at  first  was  for  the  express  purpose  of 
alleviating  the  burdens  of  the  ministers  of  the  word.  So 
far  as  they  can  do  this,  without  infringing  on  the  minis- 
terial office,  they  are  bound  to  do  it. 

The  number  to  be  appointed  as  deacons  of  the  church, 
depends  on  circumstances.  At  Jerusalem,  there  were 
several  thousand  christian  professors,  organized  in  one 
church,  probably  consisting  of  seven  branches,  with  their 
elders.  In  this  great  body  of  christians,  seven  deacons 
were  appointed.  This  is  recorded  as  a  general  sample 
on  the  subject.  Churches  destitute  of  pastors,  and  in 
no  way  to  obtain  them,  should,  if  circumstances  permit, 
increase  the  number  of  deacons;  that  the  pastoral  duty 
may,  in  some  respects,  be  supplied.  For  it  is  highly 
important,  that  people  assemble  for  social  worship,  everi^' 
LorcVs  day^  and  in  every  society. 

These  are  some  of  the  leading  thoughts,  respecting 
the  church  of  Christ,  organized  according*  tq  the  gospel 
plan  ;  with  its  officers,  and  their  several  duties.  That 
Christ  has  thus  instituted  his  church,  is  evident  from  the 
practice  of  the  apostles  and  elders,  and  their  great  suc- 
cess, under  the  noted  commission  of  their  Lord  ;  "  Go, 
teach  all  nations,  baptizing  them,  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost."  Under 
this  commission,  they  soon  established  churches  all  over 
Judea,  and  throughout  the  vast  empire  of  Rome.  These 
churches  were  owned  and  blessed  of  Christ,  and  were 
edified  together  in  love,  under  the  influences  of  the  Hoi  v 
Spirit- 


210  THK    CnRISTIA>'    CHLItCH. 

Tiie  next  thing  that  claims  our  attention  is.  what  are 
the  proper  qualifications  for  admission  as  members  of  the 
church  ?  From  scripture  and  reason,  it  clearly  appears, 
that  the  most  important,  and  necessary  qualification  for 
membership  in  the  christian  church,  is  real  Christianity  ; 
real  and  unfeigned  faith  in  Jesus  Christ.  This  is  neces- 
sary to  salvation ;  and  without  this,  it  is  impossible  to 
please  God.  But  the  object  of  uniting  with  the  churcli 
IS  nothing  short  of  salvation.  It  is  to  cultivate  the 
christian  graces,  and  to  cherish  that  faith  which  is  "  the 
substance  of  things  hoped  for,  an«l  the  evidence  of  things 
not  seen."  To  unite  consistently  with  the  church  of 
Christ,  we  must  be  able,  in  some  good  measure,  to  satis- 
fy ourselves,  and  to  satisfy  the  church,  that  we  are  real 
christians,  having,  in  a  spiritual  sense,  passed  from  death 
unto  life.  While  absolute  assurance  is  hardly  to  be 
expected,  we  must  proceed  on  other  giound  ;  the  ground 
of  a  prevailing  and  comfortable  hope.  To  prove  this 
point,  we  observe,  that  faith  in  Christ  is  necessary  to  the 
Christian  baptism.  The  eunuch  being  anxious  to  receive 
the  Christian  baptism,  Philip  said  to  him,  "  If  thou  be- 
lievest  with  all  thine  heart,  thou  may  est."  On  the  day  of 
Pentecost,  "  They  that  gladly  received  the  word  were 
baptized."  Gladly  receiving  the  word,  was  receiving  it 
by  faith.  "  With  the  heart  man  believeth  unto  right- 
eousness ;"  and  then  follows  the  Christian  profession. 
"  With  the  mouth  confession  is  made  unto  salvation." 
No  one  can,  on  bible  ground,  receive  the  Christian  bap- 
tism, withqut  a  credible  profession  of  the  Christian  faith. 
But  baptism  is  an  indispensable  condition  of  membership 
in  the  visible  church.  The  consequence  is,  that  the 
Christian  faith  is  a  necessary  qualification  for  admission 
as  a  member  of  the  visible  church. 

This  principle  is  necessary  to  Christian  fellowship. 
••  For,  what  fellowship  hath  righteousness  with  unright- 
eousness ?  and  what  communion  hath  light  with  dark- 
ness ?  What  part  hath  he  that  believeth  with  an  infidel." 
To  the  church  it  is  said,  "  Ye  are  the  temple  of  the  living 
God;  as  God  hath  said,  I  will  dwell  in  them,  and  walk 
in  them,  and  I  will  be  their  God,  and  they  shall  be  my 


THE    ORDI^A^CE    Of    BAPTISM.  24^ 

people/*  How  can  all  this  be?  if  unbelievers  may  be 
admitted  as  members  of  the  church.  Would  they  co!i- 
stitute  a  holy  temple  ?  In  another  place,  the  Apostle  gives 
to  ministers,  and  those  who  are  employed  as  builders  of 
the  church,  a  solemn  charge,  respecting  the  materials , 
with  which  they  build  this  sacred  temple.  The  founda- 
tion is  Christ.  Other  foundation  can  no  man  lay.  Now 
if  any  man  build  on  this  foundation,  gold,  silver,  precious 
stones,  wood,  hay,  stubble;  every  man's  work  shall  be 
made  manifest."  The  materials  which  every  builder  has 
added  to  the  temple  will  appear,  of  what  sort  they  are. 
Let  every  man,  therefore,  take  heed  how  he  builds  on 
such  ti  foundation  as  Christ.  "  if  any  man  defile  the 
temple  of  God,"  which  is  the  church  of  Christ;  "  him 
shall  God  destroy  :  for  the  temple  of  God  is  holy."  Thus 
it  appears,  that  the  essential  qualification  for  membership 
in  the  church,  is  real  religion.  With  precious  materials 
must  the  spiritual  house  be  built;  and  if,  on  trial,  any  of 
the  materials  prove  corrupt ;  they  must  be  rejected. 
But  notwithstanding  all  the  care  and  strictness  of  the 
builders  of  the  church  ;  hypocrites  will  sometimes  gain 
admission.  Christians  must  wait  and  labor  till  the  Mil- 
lenium, before  it  can  be  said,  that  "  there  is  no  more  the 
Canaanite  in  the  house  of  the  Lord."....AMEK. 


ESSAY  XXX. 

The  ordinance  of  Baptism, 

Kg  pp.rt  of  the  system  of  divine  truth  is  more  in- 
structive, interesting,  and  important,  than  the  sealing 
ordinances  of  Christ.  They  are  full  of  gospel  instruc- 
tion. While  they  are  peculiarly  expressive  of  the  native 
pollution  and  depravity  of  man ;  and  of  his  condemned 
state,  under  the  covenant  of  works ;  they  are  a  seal  of  a 
new  covenant  relation  to  Christ,  and  of  his  precious 
promises  to  all  true  believers.    In  short,  the  whole  plan 


2^4o  THE    ORDl^"ANCE    OF    tsAPTISUkS.- 

of  salvation  by  grace  is  most  significantly  expressed,  by 
the  two  special  and  perpetual  ordinances  of  Christ. — 
And  the  first,  in  order,  which  now  claims  our  attention, 
is  the  ordinance  of  Baptism, 

Ever  since  the  days  of  Moses,  if  not  before,  baptisms, 
or  what  are  called  Rivers  washings^  have  been  adminis- 
tered in  the  church  of  God.  These  divers  washings, 
under  the  law  of  Moses,  have  been  no  human  inventions  : 
but  have  been  practised  according  to  divine  institution  ; 
all  of  which  were  expressive  of  the  native  pollution  of 
the  human  heart,  and  of  sanctification  by  the  Holy  Spirit. 
All  the  ancient  washings  and  sprinklings,  whether  of 
water  or  of  blood,  conveyed,  typically,  some  important 
instruction,  relative  to  the  more  clear  dispensation  of  the 
gospel,  after  the  coming  and  w^ork  of  the  glorious  Re- 
deemer. A  sense  of  sin,  and  of  the  pollution  of  the 
heart,  and  of  the  need  of  spiritual  cleansing,  or  purifica- 
tion, was  impressed  on  the  minds  of  God's  ancient  people, 
by  their  ceremonial  washings,  and  sprinklings.  So  that, 
generally  speaking,  the  same  kind  of  instruction  has  been 
derived  from  the  application  of  water,  in  the  various  ages 
of  the  world ;  and  under  the  various  dispensations  of 
divine  grace.  Corresponding  with  all  other  washings, 
was  the  baptism  of  John.  It  was  the  baptism  of  repent- 
ance for  t\\Q  remission  of  sins.  It  was  designed  to  teach 
the  people,  that  they  were  altogether  polluted  with  sin, 
and,  in  their  natural  state,  stood  in  perishing  need  of 
the  washing  of  regeneration,  and  renewing  of  the  Holy 
Ghost.  The  baptism  of  John  did  indeed  imply  the  pro- 
fession of  repentance ;  for  John  required  of  all  who 
came  to  his  baptism,  a  new  heart,  and  a  new  life. — 
''  Bring  forth,  therefore,  fruits,  meet  for  repentance." 
Ancient  ordinances,  in  general,  were  typical,  and  ex- 
pressive of  tlie  same  things  which  are  expressed  by 
present  ordinances.  For,  in  profession  and  practice, 
the  church  of  God  has  been  essentially  the  same,  in  all 
ages ;  religion  and  salvation  have  been  the  same :  and, 
beyond  a  doubt,  the  ordinances  have  been  of  the  same 
general  import.^  The  Passover,  for  instance,  while  it 
commemorated  i\\^  deliverance  of  God's  people  from 


I 


THE    OllDIxXANCE    OF    BAPTISM.  ^49 

Kgvplian  bonda^^e,  by  his  passing  over  the  houses,  upon 
the  doors  of  which  the  blood  of  the  paschal  lamb  was 
discovered;  and  destroying  all  the  first  born  of  Egypt; 
was  a  striking  representation  of  the  deliverance  of  sin- 
ners from  spiritual  bondage,  by  the  atoning  blood  of 
Jesus  Christ.  "  Christ,  our  Passover  was  sacrificed  for 
us."  And  how  perfectly  similar  in  its  import,  was  the 
passover  to  the  sacramental  supper!  Both  of  them,  in 
the  clearest  manner,  exhibit  the  atonement  by  the  suf- 
ferings and  blood  of  the  divine  Redeemer.  The  bloody 
ordinance  of  circumcision,  likewise,  which  signified 
"  the  cutting  off  of  the  sins  of  the  flesh,  by  the  circum- 
cision of  Christ,"  or  by  his  sufferings  and  death,  is  found 
to  signify  the  same  thing  as  the  christian  baptism.  Both 
were  instituted,  as  successive  signs  and  seals  of  the 
christian  faith ;  and  of  an  interest  in  the  blessings  of 
the  covenant  of  grace.  The  covenant  of  grace  we  find 
plainly  stated  in  the  seventeenth  chapter  of  Genesis. — 
The  Lord  appeared  unto  Abraham  and  said, "  I  am  the 
Almighty  God;  walk  before  me,  and  be  thou  perfect;" 
be  thou  upright,  sincere,  or  fiiithful ;  "  And  1  will  make 
my  covenant  between  me  and  thee,  and  I  will  multiply 
thee  exceedingly."  The  multiplication  of  spiritual,  as 
well  as  natural  seed  is  here  intended.  Hence  it  is  ad- 
ded, "  For  in  thee,  and  in  thy  seed,  shall  all  the  nations 
of  the  earth  be  blessed."  ''  And  I  will  establish  my 
covenant  between  me  and  thee,  and  thy  seed  after  thee, 
in  their  generations,  for  an  everh^sting  covenant,  to  be  a 
God  unto  thee,  and  to  thy  seed  after  thee." 

Having  proposed  to  Abraham  the  covenant  of  grace, 
the  next  thing  was,  to  appoint  a  token,  or  seal  of  this 
gracious  covenant ;  that  all  who  were  interested  in  its 
blessings,  might  be  visibly  distinguished  from  the  world. 
Accordingly,  and  for  this  very  purpose,  the  ordinance  of 
circumcision  was  instituted,  in  these  words,  ''  This  is 
my  covenant,  which  ye  shall  keep  between  me  and  you, 
and  thy  seed  after  thee;  every  man  child  among  you 
shall  be  circumcised.  It  shall  be  a  token  of  the  covenant 
betwixt  me  and  you."  To  ascertain  the  precise  meaning 
of  circumcision,  and  to  discover,  at  the  same  time,  its. 


2jO  the  ordinance  of  baptism, 

conncclion,  or  rather,  its  identity,  or  sameness  with  thfv 
christian  baptism,  we  may  attend  to  what  is  said  by  Paul 
respecting  Abraham's  receiving  this  ordinance.  "  And 
he  received  the  sign  of  circumcision,  a  seal  of  the  right- 
eousness of  the  faith  which  he  had,  yet  being  uncircum- 
cised  ;  that  he  might  be  the  father  of  all  them  that  be- 
lieve, though  they  be  not  circumcised."  This  definition 
of  circumcision,  applies  equally,  and  exactly  to  the 
christian  baptism.  ?^o  one  can  frame  a  better  definition 
of  baptism.  It  is  a  seal  or  token  of  justifying  faith.  It 
is  a  token  that  the  subject  is  already  a  believer,  and  not 
merely,  that  he  ought  to  be  a  believer.  It  is  a  seal  of 
the  faith  that  he  had,  yet  bein^  unbaptized,  A  previous 
faith,  is  a  requisite  qualification.  Of  course,  wlien  cir- 
cumcision ceased  to  be  the  token  of  an  interest  in  the 
covenant  of  grace,  baptism  was  substituted  ;  and  has 
ever  since  been  continued  as  the  seal  of  the  covenant, 
and  the  token  of  initiation  into  the  visible  church  of 
Christ.  As  many  of  you  as  have  been  baptized  into 
Christ,  have  put  on  Christ."  And  as  circumcision  was 
a  more  special  and  distinguishing  ordinance  of  God,  than 
any  other  bloody  institution  in  the  Old-Testament  5  be- 
cause it  was  the  seal  and  token  of  an  interest  in  the  cov- 
enant of  grace;  so  is  baptism  a  more  special  and  distin- 
guishing ordinance  of  Christ  than  any  other,  because  it  is 
the  seal  and  token  of  an  interest  in  the  covenant  of 
grace,  under  the  present  and  last  dispensation  of  the 
gospel.  Thus  we  discover  not  only  the  real  import  of 
the  christian  baptism  ;  but  also,  that  it  comports  exactly 
with  the  ordinance  of  circumcision.  This  appears  still 
more  clearly,  by  attending  to  the  commission,  given  to 
the  Apostles  ;  and  their  consequent  practice.  Their 
comnussion  was,  "  Go,  teach  all  nations  ;"  literally 
speaking,  '•  Go,  disciple  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost."  In  Mark's  gospel,  the  words  are  these,  "  Go 
ye  into  all  the  world,  and  preach  the  gospel  to  every 
creature."  Go  as  far  as  possible.  Penetrate  th6  heathen 
world,  as  well  as  the  civilized  ;  and  preach  the  gospel 
to  old  and  young,  to  bond  and  free  ;  "  to  e\Qry  rational 


THE    OROINANGE    OP   BAPTISM.  2&t 

creature."  "  He  that  believeth  and  is  baptized  shall  be 
saved ;  and  he  that  believeth  not  shall  be  damned  ;" 
whether  baptized  or  not.  Such  was  the  commission  of 
tlie  Apostles ;  and  what  was  their  practice  ?  Their  prac- 
tice was,  to  penetrate  as  far  as  possible  into  the  various 
quarters  of  the  earth,  even  of  the  heathen  world,  preach- 
ing the  gospel  of  Christ,  and  baptizing  all  who  gave  evi- 
dence of  a  saving  faith  in  him.  According  to  the  prac- 
tice of  the  Apostles,  under  their  commission,  it  is  evident, 
that  the  christian  baptism  is,  as  circumcision  formerly 
was,  the  sign  and  token  of  spiritual  purification  ;  and  ia 
the  ordinance,  by  which  true  believers  are  visibly  desig- 
nated, as  being  qualified  by  divine  grace,  for  a  standing 
in  the  church  of  Christ. 

The  first  administration  of  the  christian  baptism,  was 
on  the  day  of  Pentecost.  Having  heard  the  preaching  of 
Peter,  many  were  convicted  and  converted.  "  Then 
they  tiiat  gladly  received  the  word  were  baptized,  and 
the  same  day,  they  were  added  to  the  christian  church." 
These  were  such  as  gave  evidence  of  a  spiritual  cleans- 
ing, even  "  the  washing  of  regeneration,  and  the  renew- 
ing of  the  Holy  Ghost."  The  same  was  the  case,  at  the 
house  of  Cornelius.  When  Peler  preached  unto  the 
people,  that  "Jesus  Christ  was  Lord  of  alls  and  that 
through  faith  in  his  name,  whosoever  believeth  in  him 
shall  receive  remission  of  sins  ;  the  Holy  Ghost  fell  on 
all  them  that  heard  the  word."  "  Then  answered  Peter, 
Can  any  man  forbid  water,  that  these  should  not  be  bap- 
tized, who  have  received  the  Holy  Ghost  as  well  as  we  ?" 
Also,  when  the  eunuch  professed  to  believe,  that  Jesus 
was  the  Christ,  he  was  baptized  by  Philip,  the  Evange- 
list. On  the  same  condition  were  the  jailer  and  his 
liousehold  bapti'^d.  And  faith  in  Christ  was  the  condi- 
tion of  the  baptism  of  all,  of  whom  we  have  any  account 
in  the  history  of  the  life,  ministry,  or  practice  of  the 
Apostles.  A  credible  profession  of  faith  in  Christ,  is  the 
eondition  of  the  christian  baptism. 

Another  branch  of  this  important  subject  is,  that,  not 
only  believers  in  Christ,  but  their  infant  seed  and  house- 
holds are  proper  subjects  of  the  christian  baptism.     This 


SJi  THE    0RD1NA^CE    OF    BAPTISM. 

point  is  settled  by  inferential  reasoning,  if  not  by  direct 
scripture  testimony.  It  is  very  evident,  that  infants  ami 
households  were  included  in  the  covenant  which  was 
made  with  Abraham.  '' I  will  be  a  God  to  thee,  and  to 
thy  seed  after  thee."  "Every  man-child  among  you 
shall  be  circumcised."  Abraham's  own  faith,  being  suf- 
ficiently proved,  to  render  him*  a  proper  subject  of  cir- 
cumcision ;  he  was  commanded  to  circumcise  his  whole 
family.  All,  whether  born  in  his  house,  or  bought  with 
his  money:  all,  of  whom  he  had  a  legitimate  controul, 
"  must  needs  be  circumcised."  This  was  a  standing 
rule  in  the  Abrahamic  church,  so  called,  down  to  the 
resurrection  of  Jesus  Christ.  Infants  and  households 
were  always  circumcised  on  account  of  the  faith  of  the 
parents,  or  heads  of  the  families.  On  their  own  account, 
they  could  not,  consistently  with  the  terms  of  the  cove- 
nant, be  proper  subjects  of  circumcision.  It  is  hence 
evident,  that  the  covenant  of  grace  does  admit  of  such  a 
thing,  as  parents  acting  for  their  children,  so  far  as  res- 
pects their  receiving  the  token  of  a  visible  standing  in  the 
church.  The  same  principle  was  evidently  transmitted 
from  the  Abrahamic  to  the  present  dispensation  ;  in  which 
baptism,  instead  of  circumcision,  is  the  seal  of  the  cov- 
enant of  grace.  The  spirit  and  essence  of  the  covenant 
made  with  Abraham,  is  clearly  recognized  in  the  gospel : 
and  on  tliis  ground  it  is  written,  that  "  The  blessing  of 
Abraham  is  come  on  the  gentiles  through  Jesus  Christ." 
As  great  spiritual  blessings  as  Abraham  inherited  by 
faith,  he  has  transmitted  to  all  who  believe,  down  to  all 
generations.  Accordingly  it  is  said,  "  If  ye  be  Christ's, 
then  are  ye  Abraham's  seed,  and  heirs  according  to  the 
promise."  The  covenant  of  grace  is  evidently  the  same 
to  believers  now,  that  it  was  to  Abraham.  Most  abun- 
dantly do  the  Apostles  establish  the  union  and  identity 
of  the  church,  in  all  ages!  Gentile  christians  are  said  to 
be  "fellow  heirs  with  the  seed  of  Abraham,  and  of  the 
same  body^  and  partif/cers  of  his  promise^  in  Christy  by  the 
gospeU^  If  the  church  be  the  same,  from  first  to  last; 
and  if  the  import  of  circumcision  and  baptism  be  the  same, 
>yhich  has  been  demonstrated  ;  and  if  circumcision  was 


THE    ORDliNA.NCE    OF    BAPTISai.  ii'jB 

administered  to  infants  on  their  parents'  account,  which 
all  must  grant ;  then  the  point  is  settled  ;  the  doctrine 
of  infant  baptism  is  unanswerably  proved. 

To  increase,  if  need  be,  the  weight  of  evidence,  by 
which  this  doctrine  is  supported,  we  may  observe,  that  it 
was  one  of  the  precious  blessings  of  the  covenant  of  grace, 
that  it  contained  promises  respecting  the  children  and 
households  of  the  faithful.  Is  it  probable,  that  when 
Christ  came  to  accomplish  the  promises  made  to  the  Pa- 
triarchs, one  of  his  first  acts  would  be  to  blot  out  and 
obliterate  a  most  interesting  and  glorious  part  of  the  bles- 
sings promised  in  the  covenant  ?  It  is  absurd  to  suppose 
such  a  thing.  To  settle  this  point,  little  children,  even 
infants,  were  by  their  parents  brought  to  Christ  for  his 
blessing;  well  knowing,  that  if  infants  were  no  longer  to 
be  dedicated  to  God  for  his  blessing,  they  should  be  re- 
jected. But  he  readily  embraced  them,  "  took  them  up 
in  his  arms  and  blessed  them;  and  said,  Sufter  the  little 
children  to  come  unto  me,  and  forbid  them  not;  for  of 
such  is  the  kingdom  of  heaven."  Of  such,  as  well  as 
adults,  is  the  visible  church.  This  is  a  clear  proof,  that 
the  inHmts  of  believers  are  regarded  in  the  same  light 
now,  as  in  the  days  of  Abraham  ;  and  have  the  same 
standing  in,  or  relation  to  the  visible  church  ;  and  of 
course,  the  same  right  to  the  seal  of  the  covenant  of  grace. 
Nordo  vvefind,in  any  instance,  that  the  cavilling  Jews 
ever  alleged,  that  the  gospel  cut  off  infants  and  house- 
holds from  their  long  standing  in  the  visible  church  of 
God.  The  reason  was,  There  ivas  no  ground  of  cavil- 
ing. When  a  question  arose  among  the  Corinthians, 
whether  it  was  lawful  for  a  believer  and  an  unbeliever  to 
live  together  in  the  marriage  relation  ;  the  Apostle  deci- 
ded in  these  words,  that,  "  The  unbelieving  husband  is 
sanctified  by  the  wife,  and  the  unbelieving  wife  is  sanc- 
tified by  the  husband  ;  else  were  your  children  unclean  ; 
but  now  are  they  holy."  Whatever  this  holiness  may  be, 
it  is  in  consequence  of  being  connected  with  a  believing 
parent^  on  whose  account  they  are  doubtless,  proper 
subjects  of  the  christian  baptism.  Comparing  the  church 
of  God  to  an  olive  treey  Paul  taught  most  distinctly,  that 
23 


254  TOK    ORDINANCE    OF    BAPTISST* 

the  ancient  Jewish  church  was  the  good  olive  tree,  the 
root  of  which  was  Abraham.  And,  that  the  present, 
gentile  church  was  grafted  into  the  very  stock,  from  whiclx 
the  Jewish  branches  were  broken  oft'  by  unbelief.  And 
that  they  received  of  the  root  and  fatness  of  this  good 
olive  tree.  To  cut  oft*  all  boasting,  on  the  part  of  gentile 
christians,  they  were  given  to  understand,  that  this  graft*- 
ingis  contrary  to  nature.  The  scion  bears  not  its  own 
fruit,  according  to  natural  grafting;  but  the  fruit  of  the 
stock.  The  preeminence  therefore  is  in  the  Jewish  or 
Abrahamic  stock.  To  the  gentile  christian  he  says, 
"  Thou  bearest  not  the  root ;  but  the  root  thee."  Despise 
not,  therefore,  the  iVbrahamic  church. 

The  doctrine  of  infant  baptism,  and  of  the  connection 
of  children  and  households  with  their  parents,  in  the  cov- 
enant of  grace,  may  be  further  confirmed,  by  a  consider- 
ation of  the  state  in  which  man  was  at  first  created  ;  and 
of  the  constituted  connection  of  parents  and  children, 
from  the  beginning.  It  was  a  current  idea  from  the 
beginning  of  the  world,  that  parents  must,  by  divine  ap- 
pointment, stand  or  fall,  not  only  for  themselves,  but  for 
their  children.  The  fate  of  the  child  must  be  somehow 
involved  in  the  fate  of  the  parent.  Adam  was  the  federal 
head  of  all  his  posterity.  So  that  when  he  fell,  he  invol- 
ved all  his  posterity  in  a  state  of  sin  and  guilt.  And  this 
divine  constitution  was  perfectly  reasonable.  For  all 
will  gi ant,  that  infiints  can  exhibit  no  character,  nor  can 
they  act  for  themselves.  All  will  also  grant,  that  they 
maij  belong  to  the  family  of  God,  and  be  the  heirs  of  sal- 
vation ;  but  they  can  sustain  no  visible  relation  to  God's 
kingdom,  but  only  through  the  medium  of  their  parents. 
And  this  relation  has  been  visible,  in  all  ages.  Godly 
parents,  imperfect  and  unfiiithful  as  they  are,  are,  gener- 
ally sj)eaking,  blessed  with  a  godly  posterity  ;  and  un- 
godly parents  are  followed  with  an  ungodly  posterity. 
The  posterity  of  pious  Seth  were  blessed  ;  and  called  the 
sons  of  God.  The  posterity  of  Cain  were  cursed  :  and  in 
time," filled  the  earth  with  violence.  Noah,  by  his  faith. 
saved  all  his  family  in  the  ark.  lie  believed  God's 
threatening  of  a  flood,  and,  in  obedience   to  his  divine 


THE    ORDINANCE    OF    BAPTISM.  2t>;> 

command,  he  labored  a  hundred  and  twenty  years  to 
"  build  an  ark,  to  the  saving  of  his  house,^^  When  the 
great  work  was  completed,  God  said  to  Noah,  "  Come 
thou,  and  all  thine  house  into  the  ark,  for  theeh?i\e  I  seen 
righteous  before  me,  in  this  generation."  The  whole 
family  were  saved  from  the  deluge,  only  for  their  father's 
sake.  "  The  like  figure  whereunto,"  says  Peter,  "  even 
baptism,  doth  also  now  save  us."  The  salvation  of  No- 
ah's family,  by  his  faith,  was  a  figure,  or  a  type  of  house- 
hold baptism  ;  by  which  whole  familes  are  brougl»t  into 
the  ark,  meaning  the  visible  church,  by  the  faith  of  their 
parents.  Thus  the  doctrine  of  infant  baptism  is  confirm- 
ed by  the  earliest  institutions,  and  events  ;  and  by  the 
views  and  practices  of  all  tlie  Patriarchs,  both  before  and 
after  the  flood. 

Finally ;  The  visible,  and  imperfect  church  of  Christ 
is  essentially  the  same,  in  every  age,  and  under  every 
dispensation  of  the  gospel.  And,  in  every  age  of  the 
world,  the  infants  of  believers  have  borne  one  and  the 
same  relation  to  the  visible  church  of  the  Redeemer.  It 
they  ever  could,  with  any  propriety,  receive  the  token  of 
the  covenant  of  grace  ;  as  they,  in  fact  did,  when  they 
received  the  sign  of  circumcision  ;  they  are  as  clearly 
entitled  to  the  present  token  of  the  covenant,  which  fs 
baptism. 

The  discussion  and  proof  of  the  doctrine  of  infant  bap- 
tism leads  to  the  following  enquiries. 

1.  What  is  the  relation,  in  which  the  baptized  children 
of  believers  stand  to  the  visible  church  ?  It  is  easiier  to 
say  what  this  relation  is  not,  than  what  it  is.  It  will  be 
granted,  that  the  households  of  believers  are  not  regener- 
ated, by  the  christian  baptism.  Baptism,  of  itself,  is  not 
the  putting  away  of  the  sins  of  the  flesh.  It  has  neither  a 
physical  nor  moral  influence  upon  the  character  of  those 
who  receive  it.  Having  the  seal  of  tlie  covenant  in  infan- 
does  not,  therefore,  constitute  the  same  relation  to 
le  church  in  childhood,  which  exists  in  their  believing 
parents.  Believing  parents  actually  embrace  Jesus 
Christ,  and  walk  in  his  commandments  and  ordinances. 
But  those  who  are  by  them  devoted  to  Christ  in  infancy; 


t^, 


2$6  THE    ORDINANCE    OF    BAPTISM. 

even  bj  the  most  pious  parents ;  and  brought  up  in  the 
nurture  and  admonition  of  the  Lord  ;  may  live  to  advan- 
ced age,  before  they  manifest  any  compliance  with  the 
terms  of  salvation.  No  one  can  claim  an  actual  brother- 
hood with  the  church,  till  he  possesses  the  character  of  a 
brother.  Circumcision  was  nothing,  under  the  law  of 
Moses,  unless  to  those  who  kept  the  law.  ''  If  thou  be  a 
breaker  of  the  law,  thy  circumcision  is  made  uncircum- 
eision."  The  same  is  true  respecting  baptism.  It  con- 
stitutes no  one  a  christian  ;  and  is  of  no  avail,  without 
the  christian  faith.  "  Thou  standest  by  faith.  Be  not 
highminded,  but  fear." 

We  observe  further  ; 

Baptism  in  infancy,  or  on  account  of  the  parent's  faith, 
gives  no  right  or  title  to  any  privilege  or  ordinance  in  the 
church.  No  unbeliever,  no  ungodly  person,  can  bring  a 
claim,  on  the  ground  of  infant  baptism,  to  the  sacrament 
of  the  Lord's  supper.  No  unconverted  parent  has  a 
right  to  baptism  for  his  children,  on  the  ground  of  his 
having  been  himself  a  subject  of  infant  baptism.  No  one 
has  a  standing  in  the  church,  so  as  to  enjoy  christian  priv- 
ileges, except  those  who  stand  by  faith.  When  an  infant 
is  baptized,  tlie  transaction  is  between  God  and  the  par- 
ent. The  promise  respecting  the  child,  in  the  covenant 
of  grace,  is  made  to  the  parent  :  and  through  the  parent, 
to  his  seed.  "  I  will  be  a  God  to  thee  [parent]  and  to 
thy  seed  after  thee."  This  promise  is  on  very  strict 
conditions,  contlilions  to  be  performed,  only  by  the 
parent.  The  child,  is  unable  to  determine,  whether  the 
parent  has  performed  the  conditions  of  the  covenant,  so 
as  to  secure  the  promised  blessings.  But  even  admitting, 
that  the  child  has  assurance  of  the  promised  blessings, 
sooner  or  later  ;  yet  so  long  as  he  co!isiders  himself  in  an 
unconverted  state,  he  ought  to  feel  excluded  from  gospel 
ordinances.  He  ought  to  lay  no  claim  to  promises,  which 
are  not  made  to  hiuiself,  but  to  his  parents. 

Further;  The  relation  to  i\\Q  church,  which  is  consti- 
tuted by  infant  baptism,  is  not  such  as  renders  it  proper, 
for  the  church  to  receive  any,  as  members,  merely  on  the 
ground  of  their  baptism.     Nothing  short  of  personal  holi- 


THE  ORDINANCE  OF  BArTISM.  ^7 

ness,  or  a  vital  union  to  Christ,  is  admitted,  by  the  scrip- 
tures, as  a  qualification  for  admission,  as  members  of  tiie 
church. 

What  then  is  the  relation  to  the  church,  which  is  con* 
stituted  by  infant  baptism  ?  The  answer,  in  short,  is  this  ; 
They  who  are  fiiithfully  dedicated  to  the  Lord,  in  the 
ordinance  of  baptism ;  and  who  are  by  a  pious  education, 
trained  up  in  the  way  they  should  go  ;  are  those  to  whom 
respect  is  had,  in  the  great  and  precious  promise  of  God. 
**  1  will  be  a  God  to  thee,  and  to  thy  seed  after  thee." 
The  covenant  which  God  made  with  Abraham,  of  which 
baptism  is  now  tlie  seal,  is  emphatically,  the  covenant  of 
promise.  If  christian  parents  were  as  faithful,  and  as 
confident  in  God,  as  our  father  Abraiiam  was,  they 
might  doubtless  take  hold  of  this  glorious  promise.  That 
such  a  faith  is  attainable,  as  will  secure  saving  mercy  to 
the  most  numerous  household,  is  evident  from  God's 
testimony  concerning  Abraham  ;  "  I  know  him,  that  he 
will  command  his  children,  and  his  household  after  him, 
and  they  shall  keep  the  way  of  the  Lord,  to  do  justice 
and  judgment,  that  the  Lord  may  bring  upon  Abraham 
that  which  he  hath  spoken."  This  idea  is  current  in  the 
holy  scriptures.  "  The  just  man  walkethin  his  integrity, 
his  children  are  blessed  after  him."  "  Train  up  a  child 
in  the  way  he  should  go,  and  when  he  is  old  he  will  not 
depart  from  it."  "  A  good  man,"  a  man  of  faith  and 
hope,  such  as  Abraham  was,  "  Leaveth  an  inheritance  to 
his  children's  children."  But  the  inheritance  exists  in 
promise  ;  the  condition  of  which,  depends  on  the  parent. 
Could  all  believing  parents  be  persuaded  to  walk  in  the 
steps  of  the  faith  of  our  father  Abraham  ;  we  should 
soon  realize  a  difference,  generally,  between  the  children 
of  the  faithful,  and  the  children  of  infidels,  as  respects 
their  relation  to  the  christian  church.  The  baptized 
families  would  be  viewed  as  children  of  promise,  as  Isaac 
WAS  ;  and  in  early  life,  they  would  be  coming  forward 
to  the  christian  profession,  and  to  the  participation  of 
promised  blessings  ;  "  but  the  seed  of  evil  doers  woidd 
never  he  renowned,'^  How  early,  or  how  late  in  life, 
*23 


^jB  TIIE    ORfylNANCE    OV    EAPTISBT. 

those  who  are  in  God's  estimation^  children  of  the 
promise,  shall  hecome  the  subjects  of  renewing  grace,  so 
as  to  be  in  full  connection  with  the  church  of  Christ, 
infinite  wisdom  must  determine.  Manasseh,  the  son  of 
pious  and  fliithful  Hezekiah,  was  probably  converted 
iVom  his  abominable  idolatry,  in  a  way  of  covenant 
promise  ;  and  in  answer  to  fervent  prayer,  and  the 
faithful  discharge  of  parental  duty.  But  he  must  first 
be  a  notorious  idolater,  and  must  sul!er  the  awful  chas- 
tizement  of  Uod  ;  be  carried  bound  in  chains  to  Babylon, 
as  the  means  of  his  conversion.  At  length,  he  was 
brought  into  the  spiritual  family  of  Clnist.  Manasseh, 
from  his  birth,  and  by  his  circumcision,  always  sustained 
a  relation  to  the  church,  different  from  tliat  which  was 
sustained  by  the  children  of  Ahab.  On  his  father's  ac- 
count, he  was  a  child  of  piomise. 

2.  Having  considered  the  relation  of  baptized  children 
to  the  r.hurch;  the  next  question  is,  what  obligations  are 
brought  on  children  by  their  infant  baptism  ? 

Mankind  who  live  under  the  light  of  the  gospel,  bapti- 
zed or  unbaptized,  are  under  great  and  special  obligation, 
from  childhood  to  old  age,  to  repent  and  believe  the  gos- 
pel ;  to  love  God  and  keep  his  commandments.  This  is 
peculiarly  incumbent  on  us,  because  we  enjoy  the  light  of 
the  gospel.  "  If  I  had  not  come  and  spoken  unto  them," 
comparatively  speaking,  "  They  liad  not  had  sin,"  said 
the  Saviour.  But,  on  those  who  have  been  baptized  into 
the  name  of  the  sacred  Trinity,  and  have  been  specially 
trained  up  for  Christ,  there  is  the  highest  obligation  to 
repent,  and  embrace  the  Saviour.  Whatever  may  be 
their  relation  to  the  church  ;  or  however  secure  their 
salvation  may  be  ;  yet  this  is  the  only  ivciy  of  salvation  : 
and  the  only  way  to  gain  the  evidence  that  they  are  the 
children  of  the  promise.  So  long  as  they  neglect  to  give 
themselves  to  God,  and  to  walk  in  his  ordinances,  they 
are  constantly  breaking  God's  covenant;  and  there  is  the 
utmost  danger,  that  their  circumcision  will  become  un- 
circumcision,  or  rather,  tha»t  their  baptism  will  become 
U7ibaptism,  Infinitely  solemn  and  interesting  is  the  stand- 


Ta3    0RDI5ANCF.    OF    BAPTJ3M*  253 

I  rig  of  all  that  have  heen  baptize^!  into  CJnist,  anil  have 
in  a  sense,  put  on  Christ  ;  and  become  the  subjects  of 
christian  cultivation. 

Whether  there  are  anj  instances  of  parental  faithful- 
ness at  this  day,  which  ensure  the  salvation  of  their 
children,  is  not  for  us  to  decide.  Probably  the  instances 
are  rare.  Still  there  is  some  faithfulness  ;  and  there  is 
not  a  little  precious  fruit.  Though  infidels  and  heathen, 
and  people  of  all  descriptions  are,  in  some  instances, 
made  the  subjects  of  sovereign  grace ;  yet,  by  far  the 
greater  part  of  hopeful  converts,  are  the  children  of  the 
faithful.  Great,  therefore,  is  the  encouragement,  and 
very  great  is  the  obligation  of  baptized  children,  to 
ratify  the  covenant  of  promise,  by  devoting  themselves  to 
tlie  Lord. 

3.  The  next  important  question  that  arises  on  the 
[  subject  is,  What  should  be  the  treatment  of  baptize i 
children,  in  consequence  of  their  relation  to  the  church, 
by  infant  baptism  } 

That  some  particular  care  and  discipline  ouglit  to  be 
extended  to  all  who  are  the  subjects  of  baptism,  seems  to 
be  both  rational  and  scriptural.  If  the  children  of  be- 
lievers may,  in  any  sense, be  called  hohj^  it  implies,  tliat 
they  require  a  treatment  different  from  th.at  of  those  who 
are  called  unclean.  Still  it  is  to  be  kept  in  mind,  that 
the  relation  of  baptized  children  to  the  church  is  an 
indirect  relation.  It  is  through  the  medium  of  their 
parents.  It  should  seem,  therefore,  to  belong  to  parents 
or  guardians,  rather  than  to  the  church,  to  exercise  all  the 
discipline  that  is  required,  during  their  minority.  And 
this  was  evidently  the  manner  of  discipline  under  the 
covenant  of  circumcision.  In  this  light  we  are  to  under- 
stand that  most  solemn  charge  given  to  parents,  in  the 
Gth  and  11th  of  Deuteronomy.  "  Therefore  shall  ye  lay 
up  these  my  words  in  your  heart.  And  tiiou  shalt  teach 
them  diligently  unto  thy  children  ;  and  shalt  talk  of  them 
when  thou  sittest  in  thine  house,  and  when  thou  walkest 
by  the  way,  and  when  thou  Rest  down,  and  when  thou 
risest  up."  Parental  discipline  is  also  clearly  implied  in 
the  direction  given  to  parents,  concerning  the  rebellious 


260  THE    ORDINANCE    OP    BAPTISM. 

and  incorrigible  son.  They  were  to  bring  him,  with  a 
complaint  to  the  judges,  wFio  were  to  judge  and  con- 
demn, and  cut  him  off,  bj  death,  from  the  congregation  of 
the  Lord. 

Under  the  present,  as  well  as  under  the  Mosaic  dis- 
pensation, it  would  be  acting  the  part  of  benevolence 
and  faithfulness,  for  the  church  to  assist  in  the  govern- 
ment of  the  rebellious  son  ;  especially  in  cases  where 
complaint  is  made  by  the  parents.  And  beyond  a  doubt, 
in  such  cases  as  this,  it  belongs  to  the  brethren  of  the 
cliurcli,  if  the  rebellious  son  proves  irreclaimable,  to  cut 
him  off,  by  a  public  act,  from  all  further  connection  with 
them,  or  relation  to  them. 

As  to  tliose  who  are  past  the  age  of  minority,  and  of 
subjection  to  family  government  ;  it  must  be  agreeable 
to  gospel  rule,  either  to  admit  them  as  members,  or  to 
reject  them  as  covenant  breakers.  But,  as  they  cannot 
be  received  to  divine  ordinances,  without  christian  quali- 
fications, neither  can  they  be  rejected  from  their  present 
relation  to  the  church,  without  a  regular  course  of  dis- 
cipline. In  the  present  languid  and  feeble  state  of  the 
church,  household  baptism,  practically,  stands  for  almost 
nothing.  As  matters  are  now  conducted,  or  rather 
neglected^  in  the  church,  baptists  are  eniboldened  to  say, 
that  infant  baptism  amounts  to  little  or  nothing.  If  it 
be  asked  what  is  our  first  and  immediate  duty  in  this 
deplorable  case  }  the  answer  is  difficult.  Neither  the 
church  nor  individuals  are  bound  to  do  things  tvhich  are 
impossible.  With  regard  to  the  subject  of  christian  dis- 
cipline, the  Apostle  admonished  the  feeble  and  corrupt 
church  of  Corinth,  in  these  words  :  "  Having  in  readi- 
ness to  revenge  all  disobedience,  when  your  obedience 
is  fulfilled." 

On  the  whole,  as  respects  the  treatment  of  persons 
baptized  in  infancy,  we  ought,  first  of  all,  to  be  agreed, 
and  to  be  correct  in  theory  on  the  subject;  and  in  the 
second  place,  to  use  all  our  influence,  to  effect  a  reforma- 
tion in  practice  ;  not  expecting,  by  a  single  effort,  to 
effect  a  complete  reformation  of  such  an  accumulation  of 
errors  and  difficulties. 


PHE    ORDINANCE    OF    BAPTISM.  )i!61 

Respecting  the  mode  of  Baptism^  provided  it  be  done  in 
the  use  of  water,  and  in  the  name  of  the  sacred  Trinity? 
the  candid  part  of  christian  professors  are  not  very  stren- 
uous. The  truth,  on  this  point,  however,  is  of  some 
importance.  And  does  it  appear  probable,  that  the  kind 
and  merciful  Saviour  would  insist  on  a  mode  of  baptism, 
which  is  most  hazardous  of  life  ?  Thousands  of  shining 
converts,  on  the  beil  of  death,  who  have  as  good  a  right  as 
others  to  this  ordinance  :  and  to  leave  their  names  en- 
rolled with  the  followers  of  Christ,  are  utterly  deprived  of 
these  privileges,  by  the  arduous  mode  of  baptism  by  im- 
mersion. But  where  do  we  learn  the  doctrine  of  immer- 
sion ^  Certainly,  not  from  John's  baptism.  For  his 
baptism  was  before  Christ  made  his  appearance ;  and  it 
was  preparatory  to  his  coming.  It  was  before  the  distinct 
names  of  Father^  Son,  ana  Holy  Ghost  were  known. 
Apollos,  a  famous  preacher  under  John's  baptism,  did  not 
know,  till  he  was  taught  by  Paul,  whether  there  were 
any  Holy  Ghost.  Do  we  learn  the  doctrine  of  immersion 
from  the  transactions  of  the  day  of  Pentecost  ?  No.  How 
could  three  thousand  be  baptized  by  the  Apostles,  in 
three  or  four  hours,  by  immersion  ?  Especially,  when  the 
event  was  unexpected,  and  without  any  preparation.  J 
The  thing  was  impossible.  Insuperable  difficulties  also 
attended  tlie  baptism  of  the  jailor  and  his  household  by 
immersion.  The  transactions  were  in  the  night ;  and  the 
events  named  were  nuTuerous.  Much  must  be  said  and 
done,  prepan:tory  to  going  aljroad  in  the  dark,  to  find,  or 
prepare,  a  place  foi  the  unexpected  solemnity.  Paul  and 
Silas  were  ^.reatly  maiigled  with  stripes;  utterly  unfit 
for  such  a  service.  The  converted  family  hasted  to 
relieve  tlieir  distresses  ;  and  previous  to  the  baptisms, 
the  jailor  took  them,  the  same  hour  of  the  night,  at 
midnight,  and  washed  their  stripes,  and  was  baptized, he 
and  all  his  straightway.  All  this  was  done,  before  he 
brought  them  into  his  house.  All  was  done  in  the  outer, 
or  common  prison.  All  was  done  straightway.  All  was 
done  about  midnight;  and  then  he  brought  them  into  his 
house,  and  set  meat  before  them.  This  whole  story  is 
perfectly  inconsistent  with  baptism  by  immersion,     Noi' 


262  THE     ORDINANCE    OF    JBAI'TI'SM. 

do  we  find  evidencie  in  the  scriptures,  of  a  single  instance 
of  baptism  bj  immersion. 

INFERENCES. 

1.  From  the  doctrine  of  infant  baptism  we  infer,  that 
infants  are  morally  polluted  and  defiled.  Were  the}-, 
from  their  birth,  pure  and  undefiled ;  what  propriety 
would  theie  have  been  in  an  ordinance,  importing  spirit- 
ual cleansing?  Had  there  been  no  need  of  the  washing  of 
regeneration ;  what  need  was  there  of  a  symbol  of  this 
Iioly  washing  ?  and  what  need  was  there  of  receiving 
anciently,  the  bloody  ordinance  of  circumcision  ?  This 
and  baptism  are  unmeaning  ceremonies,  upon  any  suppo- 
sition, but  that  of  the  native  moral  depravity  of  infants. 
Consequently,  they  who  hold,  that  children  are  born  in  a 
state  of  purity,  are  guilty  of  a  gross  absurdity,  in  the  prac- 
tice of  infant  baptism.  Infant  baptism  is  perfectly  incon- 
sistent with  Arminianism. 

?.  From  the  view  we  have  taken  of  the  promises  in  the 
covenant  of  grace,  and  of  the  import  of  infant  baptism, 
and  of  the  relation  which  baptized  infants  bear  to  the 
cliurcli,  and  of  the  duties  which  result  from  this  relation  ; 
we  infer  that  God  did  actually  reveal,  and  propose  to 
fallen  man,  in  the  day  of  his  apostacy,  a  plan  of  salvation, 
calculated  to  secure  the  restoration  of  all  his  posterity 
from  their  fallen  and  condemned  state.  Had  Adam  been 
as  faith tul  as  Abraham,  would  he  not  have  equally  secu- 
red the  salvation  of  his  household  ?  And  had  the  next, 
and  every  successive  generation,  been  equally  faithful  ; 
why  would  they  not  have  been  equally  successful  } 
Nothing,  it  is  conceived,  but  the  want  oi  parental  faith 
and  faithfulness^h'ds  prevented  tl)e  salvation  of  the  whole 
human  family  !  Can  any  subject  then,  be  more  interest- 
ing than  this  ?  Can  any  person,  any  parent  especially, 
contemplate  this  subject  with  indifference?  That  parent^ 
we  have  reason  to  fear,  "  has  denied  the  faith,  and  is 
worse  than  an  infidel." 


THE    lord's    SUPPKR,  f6» 

ESSAY  XXXI. 

The  Lord^s  Supper, 

Having  discussed,  at  considerable  lengtli,  tl.e  ordi- 
nance of  baptism,  about  which  there  is  a  diversity  of 
opinion  ;  we  proceed  to  a  brief  view  of  the  ordinance  of 
the  LorcVs  supper :  in  which  we  may  hope  for  a  greater 
harmony  of  sentiment  and  practice.  The  Lord  Jesus, 
on  the  night,  in  which  he  was  betrayed,  partook  of  his 
last  passover  with  his  disciples  ;  and  the  scene  was 
unusually  solemn.  For  at  this  feast,  he  gave  them  to 
understand,  distinctly,  that  one  of  them  should  betray 
him.  AH  began  to  suspect  then^elves,  and  to  say,  one 
by  one.  Lord,  is  it  I  ?  Even  Judas,  to  conceal  his 
treachery,  said,  hord^  is  it  I  ?  Jesus,  then  divulged 
tlie  secret  ;  and  Judas,  being  exposed,  went  immedi- 
ately out,  and  collected  an  armed  force.  In  the  absence 
of  Judas,  Jesus  instituted  the  sacramental  supper.  Hav- 
ing finished  the  passover,  "  He  took  bread,  and  blessed 
it,  and  brake  it,  and  gave  it  to  his  disciples,  saying,  Take, 
eat,  this  is  my  body  which  i*  given  for  you.  And  he 
took  the  cup,  and  when  he  had  given  thanks,  he  gave  it 
to  them  saying.  Drink  ye  all  of  it.  For  this  is  my  blood 
of  tlie  new  testament,  which  is  shed  for  many,  for  the 
remission  of  sins."  The  broken  bread  represents  the 
body  of  Christ, "  wounded  for  our  transgressions  and 
bruised  for  our  iniquities  ;"  and  the  wine  poured  forth, 
represents  the  blood  of  Christ,  shed  in  the  garden,  and 
on  the  cross,  to  make  an  atonement  for  our  sins,  and  to 
redeem  us  from  the  curse  of  the  divine  law,  "  being  made 
a  curse  for  us."  A  plain  example  of  the  celebration  of 
this  ordinance  was  exhibited  ;  to  which  was  added  the 
command  of  our  divine  Lord  and  Saviour, "  This  do  in 
rewembrance  of  me."  The  remembrance  of  Christ,  as 
he  is  set  forth  crucified  before  our  eyes,  is  calculated  to 
excite  in  our  minds  a  lively  sense  of  his  infinite  condc- 
scention  and  grace  5  as  well  as  a  solemn  sense  of  our  own 
sinfulness  and  ill  desert.     Infinite  must  be  the  evil  of 


264  lUE   liORD's    scrPER. 

sin,  to  render  it  necessary  for  the  Lord  of  glory  to  die 
on  the  cross,  to  make  an  adequate  atonement.  "  If  one 
died  for  all,"  and  one  so  infinitely  dignified  and  glorious, 
"  then  were  all  dead,"  dead  in  trespasses  and  sins.  To 
commune  together,  therefore,  in  the  use  of  the  symbols 
of  Christ's  death,  is  virtually  to  commune  on  the  affect- 
ing subjects  of  human  depravity  and  guilt,  as  well  as  of 
divine  love. 

The  design  of  this  sacrament,  therefore,  is  two-fold. 
1.  To  express  the  infinite  guilt  and  wretchedness  of 
fallen  man  ;  and  2.  To  manifest  the  riches  of  divine 
mercy,  in  his  redemption  and  salvation.  By  a  view  of 
our  guilt  and  condemnation,  as  they  appear  in  the  light 
of  Christ's  sufferings  on  the  cross;  repentance  and  hu- 
miliation are  excited.  And  by  a  view  of  the  infinite 
mercy  of  Christ,  displayed  in  his  sufferings  for  us  ;  faith, 
hope  and  joy  are  excited.  For  these  important  purposes, 
was  the  ordinance  of  the  Lord's  supper  instituted. — 
These  effects  of  the  Lord's  supper  do  not  take  place, 
however,  except  in  humble  and  pious  minds.  Proud  and 
impenitent  hearts  are  disgusted  with  a  clear  view  of  the 
import  of  Christ's  sufferings  on  the  cross.  They  do  not 
realize  their  sin  and  guilt,  as  they  are  represented  in  this 
awful  scene ;  nor  can  they  place  their  nope  and  confi- 
dence in  the  bleeding  and  dying  Saviour.  To  them, 
Christ  crucified  is  a  "  stone  of  stumbling,  and  a  rock  of 
offence."  They  can  see  no  propriety  in  the  doctrines 
and  ordinances  of  the  cross.  In  every  thing  which  is 
self-exalting  or  self-gratifying,  they  can  have  fellowship 
v»'ith  one  another ;  but  in  nothing  which  is  self-condem- 
ning, like  the  sacramental  Supper.  This  ordinance  is, 
in  every  view,  self-abasing.  Whatever  we  read  in  the 
scriptures,  respecting  the  price  of  our  redemption  ;  we 
find  applied  to  ourselves,  when  we  contemplate  Christ 
crucified.  Do  we  read  of  the  inflexible  justice  of  God  ? 
It  is  seen  and  realized  in  Christ  crucified.  Do  we  read 
the  necessity  of  evangelical  repentance,  and  faith  in 
Christ.^  and  of  personal  holiness?  These  are  clearly 
realized,  when  we  look  on  Christ  crucified.  Surely,  he, 
who  died  on  the  cross^  to  vindicate  and  magnify  the 


XlfE    liORD'a    SUPPtR.  ^5 

divine  law,  while  he  opened  a  door  of  mercy  to  sinners, 
must  be  an  infinite  enemy  to  sin  ;  and  an  infinite  advo- 
cate for  holiness.  Do  we  read,  that  the  only  foundation 
of  pardon  and  hope,  is  laid  in  the  great  work  of  redemp- 
tion by  Jesus  Christ  ?  This  is  realized,  by  a  view  of 
Christ  crucified.  For  surely,  if  pardon  and  hope  could 
have  come  by  tlie  deeds  of  the  law,  or  by  any  other 
means,  Christ  would  not  have  died  for  our  sins.  If 
justification  might  have  been  obtained  by  the  law,  Christ 
is  dead  in  vain.  In  short,  the  death  of  Christ  confirms  all 
his  doctrines :  all  are  sealed  with  his  precious  blood.  In 
a  correct  view  of  the  import  of  his  death,  which  was, 
"  that  God  might  be  just,  and  the  justifier  of  him  that 
believeth ;"  we  see  displayed  and  vindicated,  the  sum 
and  substance  of  all  the  laws,  doctrines,  promises,  and 
threatenings  of  the  bible.  The  doctrine  of  Christ  cru- 
cified is  the  dividing  line,  between  Christianity  and  in- 
fidelity. On  these  accounts,  the  sacrament  of  the  Lord's 
supper  is  infinitely  important  and  interesting.  It  is  a 
commemoration  of  all  that  is  divinely  true,  and  specially 
interesting  to  the  souls  of  mankind.  And,  as  a  means  of 
growth  in  grace,  no  one  thing  is  to  be  compated  with  it. 
From  the  nature  of  this  ordinance,  which  is  the  key, 
that  opens  to  view  the  whole  plan  of  the  gospel ;  we  see 
the  great  importance  of  being  enlightened,  united  and 
harmonious,  in  our  fellowship  one  with  another;  in  or- 
der to  commune,  with  profit  and  acceptance,  at  the  table 
of  the  Lord.  The  Apostle  speaks  of  some  who  "  eat 
and  drink  damnation  to  themselves,  not  discerning  the 
LorcVs  body  ;"  not  perceiving  the  true  import  of  his  suf- 
ferings ;  and  not  having  those  humble  and  devout  exer- 
cises of  heart,  which  ought  to  be  excited  by  a  view  of 
Christ  crucified.  Would  we  avoid  a  perversion  of  this 
holy  ordinance ;  we  must,  in  the  first  place,  well  un- 
derstand it;  and,  with  great  humility  of  heart,  w^e  must 
embrace,  that  very  gospel,  whose  doctrines  and  precepts 
it  seals,  establishes,  and  commemorates.  On  these  con- 
ditions, and  by  these  means,  we  may,  through  divine 
grace,  enjoy  real  christian  fellowship.  We  may  grow  in 
grace,  and  in  the  knowledge  of  our  Lord  and  Saviour, 


iij6  THE    lord's    supper. 

Jesus  Christ.  We  may  be  strengthened  to  mortify  our 
own  corruptions;  to  "  crucify  the  flesh,  with  its  affec- 
tions and  lusts."  We  may  be  enabled  to  glorify  the 
name  and  religion  of  Christ,  before  an  ungodly  world. 
We  may  be  instrumental  of  conveying  the  knowledge  of 
the  divine  Redeemer,  and  the  savor  of  divine  truth,  to  all 
nations.  And  when  we  sit  down  at  the  table  of  Christ, 
to  celebrate  his  dying  love,  we  may  be  prepared  in  heart, 
"  to  keep  the  feast,  not  with  old  leaven,  neither  with  the 
leaven  of  malice  and  wickedness  ;  but  with  the  unleav- 
ened bread  of  sincerity  and  truth." 

On  this  subject,  some  practical  queries  arise,  which 
deserve  a  serious  consideration.  One  is  this;  Ought  a 
member  of  the  church  to  attend,  and  sit  down  to  commu- 
nion, having  a  certain  knowledge,  but  no  means  of  proof, 
that  one  or  more  of  the  communicants  are  guilty  of  cen- 
surable crimes  ?  The  answer  must  be  in  the  affirmative, 
tor  the  following  reasons  : 

1.  In  the  sacrament  of  the  Lord's  supper,  our  commu- 
nion is  not  with  individuals,  but  with  the  church,  as  a 
body.  In  the  present  degenerate  age,  we  can  hardly 
expect,  that  any  of  the  churches  should  be  so  pure,  as  to 
be  in  a  state  of  perfect  fellowship  among  all  its  individu- 
als. Yet  so  long  as  no  visible  offence  or  scandal  appears, 
all  the  members  are  bound  to  treat  each  other  visibly,  as 
inoffensive  brethren  and  sisters.  And  although  it  is 
painful  to  sit  dow  n  with  known  offenders,  and  with  those 
for  whom  we  have  no  christian  fellowship ;  yet,  in  this 
case,  we  must  bear  the  burden  which  we  cannot  remove. 
Care  must  be  taken  to  cultivate  fellowship  with  the  body  ; 
however  corrupt  we  may  consider  some  of  its  members. 

2.  If  we  forsake  the  communion  of  the  church,  on 
account  of  private  and  unproveable  offences  in  individ- 
uals, we  expose  ourselves  to  a  censure,  from  which  we 
cannot  be  exonerated.  We  can  give  no  reason  for  our 
absenting  from  communion,  without  impeaching,  and 
criminating  others,  without  any  proof.  We  expose  our- 
selves, therefore,  to  be  cut  off  for  slander.  We  may 
labor  privately,  with  a  private  offender.  But,  in  no  way, 
is  it  lawful  to  express  ou;-  censure  publicly. 


•ruE  lord's  supper.  267 

Another  query  is  this  ;  Is  it  proper  for  those  who  are 
under  a  course  of  discipline  to  be  indulged  in  christian 
communion  ?  The  answer  to  this  query  must  also  be  in 
the  affirmative,  with  some  proper  exceptions.  All  the 
steps  and  measures  taken  with  a  supposed  offender,  pre- 
vious to  entering  a  complaint,  are  supposed  to  be  private 
steps.  But  the  prohibition  of  communion  would  imme- 
diately abolish  all  privacy  in  the  business.  And  whether 
the  supposed  offender  was  guilty  at  first  or  not,  he  is 
made  guilty,  at  last,  even  of  a  public  offence.  He  is,  by 
a  rule  of  the  church,  driven  from  communion ;  unal)le  to 
assign  a  reason  without  divulging  a  process  of  private 
discipline.  And  even  after  a  complaint  is  made  to  the 
church,  the  defendant  has  a  claim  to  innocence,  till  he  is 
proved  guilty.  Still,  when  the  matter  becomes  public,  it 
may  be  acting  the  part  of  christian  humility,  if  not  of 
christian  duty,  to  withdraw,  till  the  cause  is  decided. 
Possibly  cases  of  this  kind  are  alluded  to  by  the  Saviour, 
in  these  words  :  "  Therefore,  when  thou  bringestthy  gift 
to  the  altar,  and  there  rememberest,  that  tliy  brother  hath 
aught  against  thee  ;  leave  there  thy  gilt  betore  the  altar, 
and  go  thy  way  ;  tirst  be  reconciled  to  thy  brother,  and 
then  come  and  offer  thy  gift."  Though  reference  is  had, 
in  this  passage,  to  the  settlement  of  difficulties  between 
brethren,  about  which  there  is  no  dispute  ;  yet  it  may  be 
applicable  to  those  who  lie  under  an  unsettled  complaint 
and  accusation. 

Another  query,  somewhat  indefinite,  is  this  5  Whether, 
on  account  of  great  difficulties,  which  often  occur,  in  this 
imperfect  and  militant  state,  churches  ought  not  frequent- 
ly to  suspend  their  communion,  till  difficulties  can  he 
healed,  and  communion  become  more  pleasant  and  profit- 
able ?  This  query  demands  an  answer,  pointedly  in  the 
negative.  No  instance  is  to  be  found  in  the  scriptures,  of 
a  suspension  of  communion,  while  the  church  exists. 
Not  one  of  the  churches  in  Asia,  which  were  reproved  by 
the  Apostle  John,  was  advised  to  suspend  communion. 
They  were  exhorted  to  repent,  on  penalty  of  having  their 
candlestick  removed  out  of  its  place.  So  long  as  they 
existed,  and  transacted  any  thing,  as  churches,  the  holy 


4^8  CHURCH    GOVEnNMENT. 

communion  must  be  supported.  This  should  be  a  stand- 
ing  rule,  to  ali  generations.  So  important  is  this  ordi- 
nance, that  a  neglect  of  it  is,  in  fact,  soon  followed  with 
the  utter  ruin  of  (hose  churches  which  make  the  experi- 
ment. 


f:SSAY  XXXI  [. 

Church  Government, 

Fi:w  subjects  liave  been  unhappily  encumbered  with 
so  great  a  variety  of  jarring  opinions,  as  the  subject  of 
church  government.  On  this  important  subject,  not 
only  nominal  christians,  but  also  learned  and  pious 
christian  divines,  have  been,  and  still  are,  unhappily 
divided  in  opinion.  A  gradation  of  opinions  and  prac- 
tices exists,  from  the  pontifical,  down  to  the  congrega- 
tional form  of  government. 

Another  consideration,  much  to  be  lamented  is,  that, 
generally  speaking,  the  churches  have  been  led  to  adopt 
certain  forms  of  government,  by  which  they  have  been 
deprived,  more  or  less,  of  the  important,  and  unalienable 
right  of  self-government. 

Not  aiming  to  excite  a  controversy  with  any  beloved 
brethren,  in  whose  modes  of  government,  there  may  be 
shades  of  difference  from  that  v/hich  is  denominated 
congregational^  the  objects  of  this  essay  may  be,  first 
to  establish  this  mode  of  government,  as  respects  the 
churches  and  their  presbyteries  ;  and  tiien  to  state  and 
illustrate,  from  the  scriptures,  a  plan  for  the  consociation 
of  the  churches. 

1.  It  is  evident  from  the  scriptures,  that  although  a 
church  of  Christ,  duly  organized,  possesses  the  right  of 
self-government,  yet  it  is  to  be  well  considered,  that,  in 
the  high  and  important  transactions  of  an  ecclesiastical 
riaturei,  the  churches  probably,  never  acted,  wh.ilQ  under 


CHURCH    GOVERNMENT.  269 

(he  direction  of  the  Apostles,  and  never  ought  to  act,  at 
any  time,  without  the  guidance  and  instruction  of  an 
elder,  or  pastor.  Accordingly,  the  Apostles  took  special 
care,  that  elders  should  be  ordained  in  every  church  and 
city  ;  clearly  implying,  that  elders  were  essential  to  the 
proper  and  complete  organization  of  the  churches.  AH 
the  churches  in  Asia  Minor  had  their  angels  or  pastors  ; 
though  some  of  them  were  awfully  corrupt,  and  reduced 
to  a  few  names.  And  by  observation,  yea,  by  said  experi- 
ence, we  are  abundantly  taught  the  absolute  necessity  of 
pastors,  to  serve  in  all  important  matters,  as  guides  and 
leaders  of  the  churches. 

2.  The  government  which  Christ  has  instituted  in  his 
church,  as  it  respects  the  discipline  of  offenders,  is  clearly 
stated,  Matthew  xviii.  15 — 18.  "  If  thy  brother  trespass 
against  thee,  go  and  tell  his  fault  between  thee  and  him 
alone."  If  any  member  commit  an  otfence,  or  crime, 
whether  against  thee  or  thy  neighbor,  or  against  Go.d 
only  ;  go,  according  to  the  direction,  and  labor  to  reclaim 
him.  "  And  if  he  hear  thee,"  if  he  make  thee  christian 
satisfaction,  "  thou  hast  gained  thy  brotlier.  But  if  he 
will  not  hear  thee,  then  take  with  thee  one  or  two  more  ; 
tliat,  in  the  mouth  of  two  or  three  witnesses  ;"  witnesses 
of  the  faithfulness  of  the  discipline  ;  and  of  the  behaviour 
of  the  accused  ;  witnesses  (if  convenient)  of  the  crime 
alleged,  or  of  the  guilt  or  innocence  of  the  accused  ;  that 
in  the  mouth  of  two  or  three  such  witnesses,  ^'  every 
word  may  be  established.  And  if  he  shall  neglect  to  hear 
them,  tell  it  to  the  church,"  to  the  whole  body,  and  not 
to  any  delegated  part  of  the  church.  Let  the  church  be 
convened  for  the  purpose  5  and  having  heard  the  com- 
plaint ;  let  all  the  witnesses  be  called  to  give  their 
testimony.  The  charge  being  proved,  let  the  church,  as  a 
body,  and  as  individuals,  labor  solemnly  to  convince  and 
reclaim  the  offender-  "  And  if  he  neglect  to  hear  the 
church,  let  him  be  unto  thee  as  a  heathen  man  and  a 
publican."  This  rule  of  christian  discipline  was  given 
to  the  whole  body  of  the  church;  and  the  solemn  decla- 
ration of  the  Saviour,  which  could  apply  to  none  but  the 
'^.hurch  ;  and  which  was  addressed  to  the  church  onlv. 
*24 


270  CHURCH    GOVERNMENT. 

was  this  ;  "  Whatsoever  ye  shall  bind  on  earth,  shall  be 
bound  in  heaven.  And  whatsoever  ye  shall  loose  on 
earth,  shall  be  loosed  in  heaven."  Thus  evidently  was 
the  government  of  the  church  committed,  not  to  prelate, 
bishop  nor  presbyter  ;  not  to  any  delegation  of  rulers  ; 
but  to  the  church  itself,  as  a  body,  which  is  capable,  and 
which  possesses  the  right  of  self-government. 

In  the  fifth  chapter  of  the  first  Epistle  to  the  Corinthi- 
ans, we  are  again  clearly  taught,  in  whom  the  power  of 
church  government  is  vested.  The  Apostle,  in  his  ad- 
dress to  the  church  of  Corinth,  sharply  reproved  the 
brethren,  not  the  elders,  for  retaining  in  their  communion, 
a  man  guilty  of  incest.  His  reproof,  on  this  occasion, 
clearly  implied,  that  the  power  of  excluding  offenders 
belonged  to  the  church  5  and  for  this  purpose  the  church 
were  q;athered  together,  "  When  ye  are  gathered  to- 
gether," says  the  Apostle,  "  in  the  name  of  our  Lord 
lesus  Christ,  and  my  spirit  (for  he  was  present  in  spirit, 
though  absent  in  body)  with  the  power  of  our  Lord 
Jesus  Christ,  to  deliver  such  an  one  unto  satan,  for  the 
destruction  of  the  flesh,  that  tlie  spirit  may  be  saved  in 
the  day  of  our  Lord  Jesus."  The  act  of  excommunica- 
tion was  clearly  required  of  the  assembled  church,  and 
not  of  any  class  of  rulers  over  the  church.  If  this  part 
of  the  epistle  was  addressed  to  certain  rulers  of  the 
church  ;  why  not  all  the  rest  }  Doubtless  there  were 
presiding  elders,  or  pastors,  in  all  the  christian  churches 
and  congregations  at  Corinth  ;  and  one  or  more  of  these 
took  the  lead,  in  all  the  important  transactions  of  the 
church.  This  we  have  found  essential  to  church  order. 
In  the  same  cliapter,  the  Apostle  repeats  his  injunction 
on  the  church,  in  these  words, "  Purge  out  the  old  leaven, 
that  ye  may  be  a  new  lump."  And  again,  "  Put  away 
from  among  yourselves  that  wicked  person."  These 
requirements  were  made  of  the  church,  and  particularly, 
of  the  male  members  of  the  church.  For  women  were  not 
guffered  to  speak,  or  to  usurp  authority.  And  even  this 
circumstance,  that  women  were  forbidden  to  bear  rule  in 
the  church,  leads  us  to  conclude,  that  the  government 
%vas  committed  to  all  the  male  members,  as  a  body. 


CHURCH    GOVERNMENT.  £71 

Accordingly,  the  great  Head  of  the  church  lias  minutely 
pointed  out  the  way,  in  which  the  church  is  to  proceed  iu 
the  government  of  its  members  ;  but  ha^^  given  no  hint 
of  instruction  adapted  to  rulers  of  the  church,  except 
that  which  relates  to  the  common  pastors  of  the  churches, 
whose  duty  it  is  to  preside  faithfully  and  impartially,  in 
all  the  important  transactions  of  the  church. 

Finally  ;  It  is  humbly  conceived,  that  no  other  institu- 
tion of  church -government  is  to  be  found  in  the  gospel, 
except  that  which  is  denominated  congregationaL  It 
belongs  to  the  brethren  of  the  church,  as  a  body  of  equals, 
led  and  guided  by  their  elder,  or  minister,  to  admit  and 
to  cut  off  members,  as  cases,  in  their  judgment,  may 
require.  Pastors  of  the  church,  in  all  their  proceedings, 
are  to  act  as  first  among  equals.  As  such,  they  may 
give  the  casting  vote.  But  they  are  to  have  no  controui, 
no  preeminence,  in  the  decisions  of  the  church.  They 
are,  in  no  case,  and  in  no  measure,  to  "  Lord  it  over 
God's  heritage."  The  idea  of  rulers,  or  ruling  dders, 
60  called,  delegated  to  transact,  in  a  great  measure,  the 
governmental  concerns  of  the  church,  is  taken  from  a 
few  passages  in  the  New  Testament,  which  are  not  very 
correctly  translated.  Heb.  xiii.  7  and  17.  "  Remember 
them  which  have  the  rule  over  you,  who  have  spoken 
unto  you  the  word  of  God  ;  whose  faith  follow."  And, 
"  Obey  them  that  have  the  rule  over  you,  and  submit 
yourselves  ;  for  they  watch  for  your  souls,  as  they  that 
must  give  an  account." 

The  word,  rule,  in  these  instances,  is  from  the  Greek 
root  Hyiof^xi  which  signifies  to  lead  or  guide,  and  ex- 
presses no  power  or  authority,  except  what  is  necessarily 
attached  to  the  character  and  office  of  a  minister  of  the 
gospel.  If  is  indeed  evident  from  the  words  quoted,  that 
these  guides  or  leaders,  were  the  ordinary  elders,  or 
ministers  of  the  gospel,  and  pastors  of  the  churches.  For 
they  were  men  who  had  spoken  unto  the  people  the  word 
of  God  ;  and  who  watched  for  their  souls,  as  those  that 
must  give  an  account,  "  iVhose  faith  follow P  In  faith 
and  holiness,  imitate  your  spiritual  guides ;  your  faithful 
ministers. 


£7^  CHURCH    GOVERNMENT, 

In  support  of  a  delegated  government  of  the  cluncij, 
great  stress  is  laid  on  a  passage  in  1  Tim.  v.  17.  "  Let 
the  elders  that  rule  well  he  counted  worthy  of  douhle 
honor,  especially  they  who  lahor  in  word  and  doctrine." 
The  word,  rule,  in  this  place,  is  from  the  Greek  root, 
npotcr']7jiLci^  which  signifies  to  preside,  as  a  leader,  or  mod- 
erator. This  is  a  duty,  common  to  all  the  ministers  of 
the  gospel ;  and  to  none  hut  ordained  pastors  of  the 
churches.  Let  them  he  called  elders,  hishops,  pastors  or 
teachers,  it  makes  no  ditFerence  ;  for  all  these  are  titles 
of  one  and  the  same  office.  Ruling  elders,  in  this  place, 
means  no  more  nor  less  than  the  pastors  of  the  churches. 

By  the  double  honor,  to  which  those  ministers  are 
entitled  who  preside  well  in  their  several  churches,  is 
plainly  meant,  a  double,  or  ample  r^it^^r^/.  This  appears 
from  the  next  verse ;  "  For  the  scripture  saith.  Thou 
shalt  not  muzzle  the  ox,  that  treadeth  out  the  corn,  and 
the  laborer  is  worthy  of  his  reward."  A  strict  rendering, 
and  paraphrase  of  the  passage  is  this  ;  Let  the  elders  or 
ministers  presiding  well,  be  counted  worthy  of  a  doubl{> 
reward  ;  especially,  they  laboring  in  word  and  doctrine. 
Like  all  the  ministers  of  Christ,  they  have  a  labor,  far  more 
arduous  than  other  men.  They  labor  as  presidents, 
guides  and  leaders  of  the  church.  On  them  devolves,  in 
a  measure,  ^/ie  car^  of  all  the  churches^  which  was  con- 
sidered by  Paul,  as  an  arduous  labor;  and  they  labor 
assiduously  in  word  and  doctrine.  Let  them  therefore, 
be  counted  worthy,  and  let  them  receive  an  ample  re- 
ward. "  For  the  Lord  hath  ordained,  that  they  who 
preach  the  gospel  should  live  of  the  gospel."  This  was 
the  object  of  the  passage  before  us.  In  the  epistle  to  the 
Romans,  he  that  riileth,  is  required  to  do  it  with  diligence. 
Here  the  word,  rulcth^  is  from  the  same  original  as  be- 
fore ;  the  meaning  of  which  is  presldeth.  And  the  very 
idea  of  an  elder  presiding  in  the  church,  as  a  moderator, 
implies,  that  the  church  exercises  the  power  of  self-gov- 
ernment, and  its  members  are  amenable,  only  to  their 
own  body  ;  or  to  the  church,  of  which  they  are  members. 

3.  If  the  church,  as  a  body  corporate,  possesses  the 
right  of  self^overnment  5  it  is  evident^  that  the  presby- 


CHURCU    GOVERNME>'T.  27S 

tery,  which  consists  of  a  convenient  number  of  elders, 
organized  in  a  body  corporate,  or  in  an  association  ought 
to  possess  equally  the  right  of  self-government.  The 
ciders  of  the  churches  are  consecrated  to  their  sacred 
office,  not  by  the  church  5  but  by  the  presbytery.  Con- 
sequently they  are  responsible  to  the  presbytery,  by 
whom  they  have  been  consecrated,  rather  than  to  the 
church,  over  whom  they  are  the  rightful  overseers.  To 
the  presbytery  it  belongs  to  judge  of  the  qualifications  of 
those  who  offer  themselves  for  the  ministry;  and  to  con- 
secrate those  who,  to  them,  appear  to  be  qualified.  To 
the  presbytery  it  belongs,  to  watch  over  one  another,  as 
brethren,  to  rebuke,  admonish  and  exhort  one  another,  as 
members  of  a  distinct  body.  Paul,  in  his  charge  to  the 
elder,  Timothy,  speaking  of  elders  in  particular,  says, 
"  Them  that  sin,  rebuke  before  all,  that  others  also  may 
fear."  Rebuke  the  offending  elders  publicly,  that  the 
world  may  witness  your  faithhilness.  To  the  presbytery 
alone,  it  belongs,  not  only  to  ordain  elders  in  every  suit- 
able place;  but  to  exercise  over  them  a  faithful  discipline. 
It  is  the  right  and  duty  of  the  presbytery,  to  hear  and 
decide  on  all  complaints,  exhibited  against  any  individ- 
uals of  their  body.  If  the  presbytery  have  given  licence 
to  candidates  to  preach  for  a  season,  on  probation  for  the 
ministry,  they  must  faithfully  inspect  their  candidates  ; 
and,  in  case  of  misdemeanor,  withdraw  the  licence.  The 
dismission  and  deposition  of  elders  belong  exclusively  to 
the  presbytery.  Counsel,  and  advice  may  be  sought  by 
a  delegation  of  the  churches  on  many  occasions,  such  as 
the  orilination  and  dismission  of  ministers;  but  never  to 
controul  the  decisions  of  the  presbytery,  in  matters  which 
belong  to  their  jurisdiction. 

That  the  presbytery,  as  well  as  the  church,  is  a  distinct 
body,  possessing  the  power  of  self-government,  and 
amenable  to  no  others,  is  evident  from  the  practice  of 
Paul  and  Barnabas,  and  certain  others,  who  composed  the 
presbytery  at  Antioch.  While  they  were  preaching  the 
gospel  witli  great  success,  "  certain  men  come  down  from 
Judea,  and  taught  the  brethren,  saying,  Except  ye  be 
circumcised,  after  the  manner  of  Moses,  ye  cannot  be 


£74  CHURCH    GOVERNMENT. 

saved."  These  Judaizing  teachers,  who  troubled  the 
churches,  were  reproved,  by  the  elders,  Paul  and  Barna- 
bas, and  not  by  the  church.  "  And  when  Paul  and  Bar- 
nabas had  no  •small  dissension  and  disputation  with  them, 
it  was  determined,  that  Paul  and  Barnabas,  and  certain 
others  of  them,  that  is,  other  elders,  should  go  up  to  Jeru- 
salem, unto  the  Apostles  and  elders,  about  this  question. 
And  the  Apostles  and  elders,  or  the  presbytery  at  Jeru- 
salem, came  together  to  consider  of  this  matter."  To 
them,  and  not  to  the  church,  the  appeal  was  made,  by  the 
presbytery  at  Antioch.  By  them  was  the  whole  discus- 
sion, and  the  final  decision  of  the  question.  These 
judaizing  teachers  were  properly  amenable  to  the  pres- 
bytery at  Jerusalem.  The  discussion  and  decision  were 
indeed,  in  the  presence  of  the  whole  church,  who  were, 
doubtless  convened  as  spectators,  and  who  concurred 
with  the  presbytery  in  their  decision.  This  coincides 
with  Paul's  charge  to  Timothy  5  "  Them  that  sin  rebuke 
before  aW^ — before  all  the  church,  and  all  others  who  are 
disposed  to  attend  to  the  matter;  that  your  faithfulness, 
in  the  discipline  of  elders  may  be  made  manifest  On 
this  occasion,  letters  of  greeting  were  addressed,  by  the 
Apostles  and  elders  mid  brethren  at  Jerusalem,  to  those  in 
Antioch.  But,  neither  in  this  instance,  nor  in  any  other, 
do  we  find  the  church  interfering  at  all,  in  matters  whicb 
relate  to  the  government  and  discipline  of  elders. 

An  elder  of  the  church  may  receive  the  private  steps  of 
christian  discipline  for  his  offences,  from  a  common  mem- 
ber of  the  church  ;  or  a  common  member  from  an  elder. 
But  a  complaint  against  an  elder  should  be  exhibited  to 
the  presbytery ;  and  one  against  a  common  member,  to 
the  church.  This  is  agreeable,  not  only  to  the  precepts 
and  examples  of  scripture ;  but  also  to  the  dictates  of 
reason.  For  it  is  a  correct  and  important  maxim,  that 
every  man  should  be  judged  by  his  peers,  or  equals.  On 
this  maxim  is  grounded  the  civil  right  of  trial  by  jury. 
With  special  caution,  an  accusation  against  an  elder  may 
be  received  from  a  member  of  the  church.  "  Against  an 
elder  receive  not  an  accusation,  but  before  two  or  three 
witnesses,"    And  thi^,  on  account  of  the  natural  preju- 


CHURCH    OOVERNMENT.  mif 

dice  which  mankind  feel .  against  their  superiors.  On 
this  account,  it  is  important,  that  the  government  of  the 
church,  and  the  government  of  its  elders  should  be  kept 
distinct ;  and  that  the  whole,  as  far  as  possible,  should 
be  a  government  of  equals. 

In  the  plan  that  has  been  thus  far  delineated,  giving 
the  right  of  self-government,  both  to  the  church,  and  to 
the  presbytery,  as  two  distinctly  organized  bodies ;  it  is 
readily  seen,  that  a  foundation  is  laid  for  peace  and  har- 
mony. There  is  no  clashing  nor  interference,  in  the 
exercise  of  government.  Each  body  has  its  province,  and 
has  instruction  from  the  word  of  God,  how  to  transact 
the  important  business  of  christian  discipline. 

4.  In  perfect  consistency  with  the  congregational 
principles,  recognized  in  this  essay,  it  is  judged,  not  only 
expedient,  but  agreeable  to  apostolic  doctrine  and  prac- 
tice, that  individual  churches,  with  their  respective  elders 
should  consociate^  by  forming  bonds  of  union  and  co- 
operation, to  an  extent  equal  to  that  of  their  several 
presbyteries  or  associations  of  ministers.  Let  each  pres- 
bytery consist  of  as  many  elders,  or  pastors,  as  are  con- 
veniently situated  to  meet,  and  transact  business.  Let 
the  individual  churches  also,  under  the  presidency  and 
guidance  of  their  elders,  and  in  concert  with  them,  form 
a  bond  of  union  and  agreement  to  the  same  extent ;  and 
let  this  confederation  of  elders  and  churches  be  called 
the  consociation  of  the  churches,  answering  to  what  is,  in 
scripture,  sometimes  called  the  whole  church;  consti- 
tuted by  a  union  of  all  its  parts.  In  this  consociated 
state,  the  elders  would  act  in  the  same  capacity,  as 
when  presiding  over  their  individual  flocks ;  and  in  vot- 
ing, stand  on  a  level  with  the  private  brethren. 

The  consociation,  retaining  the  essence  of  congrega- 
tional principles,  would,  of  right,  and  ought,  by  agree- 
ment, to  constitute  a  standing  council,  to  attend  to  those 
important  causes  which  cannot  be  decided  by  the  individ- 
ual churches.  For  these  being,  in  general,  small  bodies  ; 
in  some  instances,  reduced  to  but  three  or  four  male 
members;  and  even  these  in  a  divided  state;  specially 
n-etjd  the  assistance  of  sister  churches,  to  render  them 


S76  CilCItCli    tiOVERKMENT. 

competent  to  the  exercise  of  christian  discipline.  And 
the  very  design  of  the  consociation  of  the  churches  is, 
not  to  intermeddle  with  the  concerns  of  the  presbytery; 
but  to  aid  and  assist  in  the  government  of  the  churches. 
It  has  been  already  stated  and  proved,  that  the  whole 
system  of  ministerial  concerns,  belongs  to  the  presbytery. 
In  these  matters,  tbe  consociation  ought  to  have  no 
direct  influence  nor  controul.  But  in  every  thing  relat- 
ing to  the  welfare  of  the  church,  there  is  advantage  to  do 
much  good.  As  the  presbytery  ought  to  be  the  standing 
council,  in  all  ministerial  concerns ;  so  the  consociation 
ought  to  be  the  standing  council,  in  all  ecclesiastical 
concerns. 

In  order,  however,  to  stand  clearly  on  Apostolic 
ground,  the  decisions  of  the  consociation  must  be  finals 
and  without  appeal.  This  would  effectually  prevent  the 
evils  of  ex  parte  councils;  or  councils  selected  from 
heretical  churches,  for  party  purposes.  The  presbytery 
would  regulate  within  their  limits,  all  ministerial  aftairs  ; 
and  the  consociation  all  the  aftairs  of  the  church.  Nor 
is  there  any  thing  alarming  in  this,  when  it  is  considered, 
that  the  consociation  itself  is  a  body  strictly  congrega- 
tional ;  consisting  of  a  delegation  of  the  churches,  which 
are  in  the  strictest  harmony  and  fellowship ;  guided  and 
instructed,  but,  in  no  measure  nor  degree,  controuled  by 
their  pastors. 

5.  It  is  evident,  that  the  mode  of  forming  presbyteries 
and  consociations,  which  has  been  stated  and  explained, 
was  adopted  by  the  Apostles,  and  primitive  christians. 
From  the  history  of  the  first  christian  churches,  it  is  evi- 
dent, that  by  the  churchy  or  the  whole  churchy  in  large 
cities  and  provinces,  was  meant  all  the  christian  profes- 
sors in  those  places ;  constituting,  in  many  instances,  a 
large  number  of  individual  churches,  with  their  respect- 
ive pastors.  Such  was  the  church  at  Jerusalem,  at 
Antioch,  at  Ephesus,  and  elsewhere.  In  each  of  these 
places,  we  find,  a  plurality  of  bishops,  or  elders  ;  con- 
stituting in  each,  one  presbytery ;  and  one  consociation. 
That  the  churches,  in  these  places  were  consociated,  is 
evident  from  their  being  mentioned  in  the  singular  mun- 


CHURCH    G0VER.\31E:^T.  'Zt-i 

het'.  The  church  at  Jerusalem  consisted  ot  many  thou- 
sands ;  but  all  these  constituted  what  was  called  the 
rvhole  church  ;  and  what  we  should  call  the  consociation. 
In  all  the  great  cities,  the  case  was  the  same.  The  elders 
constituted  presbyteries,  and  the  minor  cliurches,  by 
uniting  together,  constituted  what  we  denominate  conso- 
ciations. Paul  and  his  companions  ordained  elders  in 
every  church  ;  not  a  plurality  in  every  church;  but  one 
in  each,  which  made  a  plurality  in  every  city  or  district. 
Titus  was  directed  to  ordain  elders  in  every  city,  doubt- 
less one  in  each  of  the  particular  congregations  of  the 
saints  in  every  city.  The  whole  being  the  presbytery  of 
the  associated  churches  ;  or  of  the  consociation.  Paul 
sent  from  Miletus  to  Ephesus,  and  called  for  the  elders 
of  the  church.  The  church  is  here  mentioned  in  the  sin- 
gular number,  though  there  were,  probably  thousands  of 
christian  professors  in  Ephesus,  divided  into  as  many 
distinct  churches  as  there  were  elders.  Vet,  being  asso- 
ciated together,  they  constituted  one  body  called  tlie 
chnrch  of  Ephesus,  This  was  a  whole  church,  consisting 
uf  many  parts. 

6.  On  the  plan  before  us,  each  individual  church, 
though  associated  with  sister  churches,  would  possess  the 
power  of  christian  discipline,  in  ordinary  cases,  even  to 
excommunication  ;  yet,  in  difficult  cases,  there  would  be 
a  right  of  appeal  to  the  consociation,  which  is  no  less  con- 
gregational in  its  principles  and  practices,  than  an  individ- 
ual chuich.  In  such  cases,  certainly,  deference  ought 
to  be  paid  to  the  consociated  brethren,  by  submiting  the 
decision  of  their  causes  to  them,  rather  than  to  a  council 
from  abroad. 

7.  It  is  obvious,  that,  by  a  voluntary  consociation  of 
the  churches,  each  individual  church  becomes  accounta- 
ble to  the  whole  organized  body.  And  since  churches, 
as  well  as  individual  members,  are  often  guilty  of  great 
irregularity,  or  heresy,  as  was  the  case  of  the  seven  chur- 
ches of  Asia,  they  certainly  ought  to  be  subject  to  the 
discipline  and  government  of  their  sister  churches,  in  con- 
sociation. This  is  one  of  the  most  important  purposes  to 
be  answered  by  the  consociation  of  the  churches.     Were 

25 


ii78  CHURCH    G0V£RNME2?T. 

the  churches,  by  mutual  engagement,  under  solemn  obli- 
gation to  watch  over  one  another,  as  churches,  and  to 
admonish  and  reprove  one  another,  as  occasions  often  re- 
quire ;  the  good  effects  would  be  visible  in  all  the  church- 
es. A  great  reformation  might  be  effected,  in  the  disci- 
pline of  individuals,  in  the  churches;  and  in  the  worship 
and  discipline  of  families.  How  easy  might  it  be,  were 
all  the  churches  united,  to  restrain  and  suppress  the  fol- 
lies of  our  youth !  Children  and  youth  are  to  be  disciplin- 
ed through  the  medium  of  their  parents ;  and  parents, 
feeling  a  responsibility  to  the  church,  and  the  church  to 
the  consociation  ;  there  would  seem  to  be  an  ample  foun- 
dation laid  for  a  general  reformation,  and  for  a  defence 
of  pure  religion  and  morality. 

8.  Reasoning  from  analogy,  we  are  naturally  led  to 
conclude,  that  all  the  presbyteries,  who  are  on  terms  of 
fellowship  with  each  other,  would  be  disposed  to  asso- 
ciate, to  cultivate  harmony  and  love,  and  to  strengthen 
and  establish  one  another  in  the  truth.  In  the  days  of 
the  Apostles,  there  was  a  continual  intercourse  of  all  the 
presbyteries  then  in  existence.  Wherever  Paul  travel- 
led, he  had  special  intercourse  with  the  presbyteries. — 
At  Miletus,  he  had  a  special  interview  with  the  presbyt- 
ery of  Ephesus ;  and  when  he  came  to  Jerusalem,  he  had 
a  special  interview  with  the  Apostle  James ;  "  and  all  the 
elders  were  presents  The  friendly  and  faithful  inter- 
course, and  even  the  most  extensive  intercourse  of  the 
elders,  and  presbyteries,  would  be  of  high  importance  to 
the  welfare  of  the  church,   and  the  progress  of  the  truth. 

How  often  do  cases  occur,  even  in  the  best  state  of 
the  churches,  and  in  the  most  harmonious  state  of  minis- 
ters, in  which  one  presbytery  needs  the  advice  and  coun- 
sel of  others.  But,  aside  from  all  cases  of  difficulty  or 
offence,  great  advantages  may  arise  from  what  is  called 
Si  genercd  association  of  all  the  orthodox  presbyteries  in 
a  state  or  nation.  By  such  intercourse,  local  prejudices 
are  removed,  christian  charity  is  cultivated,  and  light 
and  truth  promoted.  This  association  of  the  various 
presbyteries,  affords  the  most  sublime  pleasure,  as  well 
as  religious  and  ministerial  improvement.    Christian  fel- 


CHURCH    GOVERNMENT.  279 

lowship  is  cultivated  on  a  large  scale  ;  and  with  the 
greatest  advantage.  From  the  elders  of  the  churches, 
who  are  quickened  and  animated  in  tlie  cause  of  Christ, 
by  their  friendly  associations ;  the  flame  of  love  and 
zeal  is  communicated  to  the  churches;  so  that  all  chris- 
tians share  the  common  benefit. 

Thus,  in  many  respects,  the  plan  of  ecclesiastical  gov- 
ernment before  us,  commends  itself  to  our  consciences 
and  to  our  hearts.  And  it  is  humbly  conceived,  that,  in 
its  main  principles,  it  is  well  supported  by  the  holy 
scriptures,  and  does  not  deviate  essentially,  from  the 
views,  and  sentiments,  and  practices  of  the  venerable 
fathers  of  the  New-England  churches. 

9.  An  important  branch  of  the  doctrine  of  ecclesiasti- 
cal government  and  discipline,  which  relates  both  to  the 
presbytery  and  to  the  church,  is  to  consider,  what  is  the 
proper  treatment  of  those  w  ho  are  rejected,  for  heresy  or 
wickedness.  From  the  scriptures  relating  to  this  ques- 
tion, it  appears  clearly,  that  those  who  are  cut  oft'  ^rom 
the  churchy  in  particular,  are  to  be  treated  with  less  famil- 
iarity, and  greater  disapprobation  than  the  wicked  world 
at  large.  This  is  evident  from  the  direction  given  by  the 
Saviour,  "  Let  him  be  unto  thee  as  a  heatlien  man  and  a 
publican."  Heathen  and  publicans  were  peculiarly  odi- 
ous in  the  eyes  of  the  Jews:  and  they  were  strictly  re- 
quired by  the  law  of  Moses,  to  avoid  all  connection  and 
friendship  with  the  heathen.  To  associate  with  thein, 
or  to  attend  any  of  their  feasts,  was  accounted  an  abom- 
ination. So  also,  to  cultivate  friendship  and  complacen- 
cy with  those  who  are  regularly  cut  olT  from  the  fellow- 
ship of  the  church,  is  a  violation  of  the  law  of  Christ. 
Very  clear  light  is  cast  on  this  subject,  1  Cor.  v.  9 — 11. 
"  I  wrote  unto  you  in  an  epistle,  not  to  company  with 
fornicators."  This  was  an  admonition  respecting  com- 
pany keeping  in  general.  Christians  are  often  admon- 
ished to  shun  bad  company.  In  his  former  letter,  he  had 
no  special  reference  to  those  who  were  excommunicated. 
Accordingly,  this  first  admonition  is  qualified  in  these 
words,  "  Yet  not  altogether,  w'ith  the  fornicators  of  this 
world,  or  with  tlie  covetous,  or  w  ith  idolaters.     For  then 


^uO  CHURCH    GOVERN^rEJs'T. 

must  yc  needs  go  out  of  the  world."  The  world  is  full 
of  vicious  unchristian  characters.  If  the  company  of 
sucli  must  be  avoided  altogether,  then  must  we  abandon 
the  necessary  connections  and  supports  of  human  society. 
We  must  needs  retire  wholly  from  the  world.  In  another 
letter,  therefore, the  apostle  fully  explained  the  subject: 
<'  but  now  i  have  written  unto  you  not  to  keep  companij^  if 
any  man  that  is  called  a  brother,  be  a  fornicator,  or  cov- 
etous, or  an  idolater,  or  a  railer,  or  a  drunkard,  or  an 
extortioner,  with  such  an  one,  no  not  to  eat."  Having 
exhorted  the  church  to  purge  out  the  old  leaven^  to  ex- 
punge the  corrupt  and  vicious  member,  delivering  him  to 
satan,  (in  a  regular  and  brotherly  course  of  discipline) 
for  the  destriiction  of  the  flesh,  that  the  spirit  maij  be  sa- 
ved in  the  day  of  the  Lord  Jesus  ;  and  having  put  aivmj 
from  among  themselves  that  ivicked,  incestuous  person  ; 
ih^  Apostle  solemnly  charges  the  bretliren  to  avoid  his 
company,  and  to  shun  all  social  intercourse  with  him. 
Elsewhere,  he  says,  "  Withdraw  yourselves  from  every 
brother  that  walketh  disorderly."  Note  that  man,  and 
have  no  company  with  him,  that  he  may  be  ashamed. — 
Yet  count  him  not  as  an  enemy,  but  admonish  him  as  a 
brother."  Let  all  your  treatment  of  him  be  brotherly 
and  benevolent;  and  according  to  the  rule  of  christian 
discipline.  Finally,  the  christian  brethren  and  sisters 
are  not  allowed  to  keep  company  with  those  who  are  put 
away  from  among  them,  no,  not  to  eat',  that  is  to  say, 
not  to  eat  at  any  table,  or  on  any  occasion,  which  implies, 
company  keeping.  Here  lies  the  stress  of  the  prohibition, 
not  so  much  on  the  article  of  eating  together,  as  on  the 
particular  occasion  of  eating.  At  common  and  occasion- 
al meals,  there  may  be  no  more  idea  of  company  keep- 
ing, or  social  intercourse,  than  in  laboring,  as  often 
happens,  in  the  service  of  the  same  man,  in  the  same 
field  ;  and  in  eating  in  the  same  dish,  and  drinking  at 
the  same  bottle.  On  such  accidental  occasions,  eating 
at  common  meals  is  not  forbidden.  But  all  expressions 
of  complacency,  all  voluntary  intercourse,  except  that 
which  belongs  to  the  family  state  is  forbidden.  All  the 
conduct  of  the  members  of  the   church  towards  their 


CHURCH    GOVERNMENT*  £.81 

excommunicated  brethren  and  sisters,  who  are  solemnly 
cut  off,  with  a  view  to  reclaim  them  from  their  offences ; 
should  be  of  the  same  nature  and  tendency  with  their 
excommunication.  All  should  express  a  strong  disap- 
probation of  the  conduct  of  the  offender;  and  a  solemn 
reproof  of  his  wickedness  ;  but,  at  the  same  time,  a  most 
ardent  desire  to  bring  him  to  repentance;  and  to  restore 
him  to  the  sheepfold,  from  which  he  has  wickedly  gone 
astray.  In  case  of  the  restoration  of  the  lost  sheep, 
greater  is  the  rejoicing  of  all  the  brethren  in  this  sheep, 
than  in  all  the  flock  that  went  not  astray. 

Awful  indeed,  in  itself  considered,  is  the  sentence  of 
excommunicatio^i  from  the  church  of  Christ;  when  just- 
ly denounced  and  faithfully  executed  !  In  the  case  of  him 
who,  at  the  marriage  of  the  king's  son,  appeared  among 
the  guests,  without  a  wedding  garment,  or  without  the  vis- 
ibility  of  religion^  the  sentence  is  tremendous.  "  How 
earnest  thou  in  hither,  not  having  a  wedding  garment  .^ 
And  he  was  speechless."  He  felt  the  absurdity  of  ap- 
pearing in  the  visible  church  without  possessing,  at  least, 
the  visible  marks  of  a  qualified  guest.  "Then  said  the 
king  to  the  servants,  Bind  him  hand  and  foot,  and  take 
him  away,  and  cast  liim  into  outer  darkness  ;  there  shall 
be  weeping,  and  gnashing  of  teeth."  This  parable  was  not 
designed  to  represent  any  transactions  in  the  future 
world,  nor  at  the  day  of  judgment ;  but  the  transactions 
of  the  church,  under  Christ,  their  King,  and  in  the  pres- 
ent world.  This  outer  darkness,  into  which  the  false 
professor  is  cast,  is  a  representation  only  of  the  state  of 
excommunication.  Into  what  an  awful  condition  he  is 
plunged,  who  is  cut  off* from  the  church  !  He  is  an  outcast 
from  God  and  man  ;  seemingly  devoted  to  destruction. 
In  human  view,  there  is  awful  severity  in  his  sentence  ! 

Still,  the  design  of  church  discipline,  and  of  church 
censure,  is  perfectly  kind  and  benevolent.  It  has  for  its 
object  the  salvation  of  the  offender,  as  well  as  the  honor 
of  Christ.  And  if  any  thing  can  operate  as  a  means  of 
conviction  and  humiliation,  this  will  doit.  To  be  separ- 
ated, in  a  regular,  public,  and  solemn  manner,  and  on  the 
most  fair  and  candid  trial j   from  the  visible  church  of 


2S^  CHURCH    GOVER^'MEx^'^■. 

Christ,  and  from  all  good  society  ;  to  be  adjudged,  and 
rejected  as  perverse,  and  impenitent;  by  the  body  of  the 
christian  brethren,  whose  hearts  bleed  with  compassion  at 
every  step  of  their  faithful  labor ;  and  who  proceed  to 
the  last  extremity,  with  the  deepest  sorrow  and  regret, 
is  enough  to  break  the  heart  tliat  is  not  harder  than  an 
adamant !  No  system  of  civil  government  exhibits  such 
benevolence  and  compassion  as  characterizes  the  govern- 
ment of  the  christian  church.  In  this,  there  is  nothing 
vindictive,  nothing  oppressive.  It  is  wholly  the  fruit  of 
benevolence.  It  touches  neither  life,  limb,  nor  property. 
It  effects  neither  the  interest  nor  liberty  of  offenders. 
And  yet  those  who  are  obstinate  and  perverse,  receive  a 
doom,  by  order  of  the  Head  of  the  church,  which  is  be- 
yond expression  dreadful.  And  this  doom  is  ratified  in 
heaven.  "  Whatsoever  ye  shall  bind  on  earth,  shall  be 
bound  in  heaven  ;  and  whatsoever  ye  shall  loose  on  earth, 
shall  be  loosed  in  heaven." 

In  a  review  of  this  subject,  we  remark.  That,  beyond 
measure  interesting  and  solemn  is  the  great  work  of 
christian  discipline  !  And  how  important  it  is,  that  when 
it  is  properly  commenced,  it  be  carried  into  eSect,  with 
meekness  and  humility !  So  that,  if  possible,  oft'enders 
may  be  reclaimed ;  and  so  that  Christ  may  be  glorified 
in  his  church ;  and,  that  all  the  adversaries  of  his  people 
may  be  ashamed ;  and,  that  all  people  and  nations  may 
speedily  flock  to  his  standard,  and  submit  themselves  to 
the  government  of  him,  who  is  the  Prince  of  Peace ;  and 
the  earth  be  filled  with  his  glory amen. 


THE    MILLENIUM.  281^ 

ESSAY  xxxin. 

Tlie  Millenium^ 

The  consummation  of  the  glory  and  triumph  of  the 
church,  in  this  world,  is  usually  denominated  the  JV/i/Zew- 
ium.  And,  that  there  will  be,  in  the  last  age,  or  period 
of  the  world,  a  very  happy  and  glorious  state  of  the  church 
of  Christ,  in  which  all  nations,  if  not  all  individuals,  shall 
savingly  know  the  Lord ;  is  evident  from  many  plain 
scripture  prophecies.  That  the  duration  of  this  happy 
period  shall  be  a  thousand  years,  commencing  with  the 
fall  of  antichrist,  is  evident  from  the  noted  revelation 
made  to  the  Apostle  John,  in  these  words  :  "  And  I  saw 
an  angel  come  down  from  heaven,  l.aving  the  key  of  the 
bottomless  pit,  and  a  great  chain  in  his  hand  ;  and  he  laid 
hold  on  the  dragon,  that  old  serpent,  which  is  the  devil 
and  satan,  and  bound  him  a  thousand  years,  and  cast 
him  into  the  bottomless  pit,  and  shut  him  up,  and  set  a 
seal  upon  him,  that  he  should  deceive  the  nations  no  more, 
till  the  thousand  years  should  be  fulfilled.  And  after 
that,  he  must  be  loosed  a  little  season."  This  is  the 
conclusion  of  a  series  of  prophecy,  which  reaches  down  to 
the  end  of  the  world  ;  and  from  this  we  learn,  that  the 
last  thousand  years  is  to  be  a  period  of  uninterrupted 
peace  and  prosperity :  when  "  there  shall  be  nothing  to 
hurt  or  harm  in  all  God's  holy  mountain  :"  and  when  the 
earth  shall  be  filled  with  the  knowledge  of  the  glory  of 
the  Lord."  "  All  shall  know  the  Lord,  from  the  least  to 
the  greatest."  At  the  close  of  this  happy  period,  satan 
will  be  loosed,  and  mankind  will  apostatize.  Christ  will 
then  be  revealed,  in  flaming  tire  to  destroy  all  his  ene- 
mies, to  raise  the  dead,  burn  the  world,  and  commence 
the  final  judgment.  These  astonishing  and  glorious 
scenes  will  characterize  the  concluding  age  of  this  fallen 
world. 

To  illustrate  distinctly,  the  doctrine  of  the  Millenium, 
it  is  proposed,  in  the  first  place,  to  prove  from  the  proph- 
ecies, the  previous  restoration  of  all  the  tribes  of  IsraeU 


•>84  THE    MILLEMUM. 

to  the  land  of  Canaan  ;  and  their  conversion  to  the  chris- 
tian faith.  That  the  Israelites  will  be  restored  to  tlieir 
own  land,  the  land  that  was  given  to  Abraham  and  his 
seed  forever;  and  that,  before  or  after,  or  in  the  time  of 
their  restoration,  they  will  be  converted  to  the  christian 
faith,  is  very  evident  from  the  prophecies,  and  is  general- 
ly conceded,  by  those  who  embrace,  in  a  literal  sense, 
the  doctrine  of  the  Millenium.  Some  are  of  the  opinion, 
however,  that  all  the  prophecies  of  their  restoration  from 
their  dispersion  among  the  nations,  mean  nothing  more 
than  their  conversion  to  Christ,  in  common  with  the  rest 
of  the  nations.  And,  that  the  distinction  between  the 
seed  of  Abraham  and  the  gentile  nations  will  be  finally 
abolished.  And,  that,  as  far  as  the  prophecies  of  Isaiah, 
Jeremiah,  Ezekiel  and  others,  are  to  be  understood  in  a 
literal  sense,  they  have  long  been  accomplished,  in  the 
restoration  of  the  Jews  from  their  captivity  at  Babylon. 

But  we  are  to  consider,  that  these  prophecies,  in  gene- 
ral, and  many  of  them,  in  particular,  speak  of  events  to 
be  accomplished  in  the  last  days,  Isaiah  and  Micali 
utter,  in  the  same  terms,  the  prophecy  of  the  Millenium, 
as  an  event  of  the  last  days.  ''  And  it  shall  come  to  pass, 
in  the  last  days,  that  the  mountain  of  the  Lord's  house 
shall  be  established  in  the  top  of  the  mountains,  and  it 
shall  be  exalted  above  the  hills  ;  and  people  shall  flow 
unto  it :  And  many  nations  shall  come  and  say ;  "  Come, 
and  let  us  go  up  to  the  mountain  of  the  Lord,  and  to  the 
house  of  the  God  of  Jacob  :  and  he  will  teach  us  of  his 
ways,  and  we  will  walk  in  his  paths  :  for  the  law  shall 
go  forth  from  Zion,  and  the  word  of  the  Lord  from  Jeru- 
salem.'' By  the  last  days,  in  this  and  other  prophecies, 
is  evidently  meant,  a  period  after  the  coming  of  Christ ; 
and  long  after  the  restoration  of  the  Jews,  from  their  cap- 
tivity at  Babylon.  But  no  restoration  of  the  Jews, 
since  their  awful  dispersion,  in  the  days  of  the  Apostles, 
has  yet  taken  place.     We  observe  further. 

The  prophecies  speak  as  clearly  and  distinctly  of  the 
restoration  of  all  the  other  tribes  of  Israel,  as  of  the  tribe 
of  Judah.  But,  in  the  restoration  from  Babylon,  only 
the  tribes  denominated  Jews,  were  restored.     The  ten 


THE    MILLExNIUM.  £b'0 

ijibes,  (ienoniinated  Ephraim,  have  never  yet  experien- 
ced any  restoration,  nor  any  tokens  of  divine  favor. 

We  may  now  attend  to  some  of  the  many  prophecies 
<iirectly  in  proof,  that  all  the  tribes  of  Israel  will  be  re- 
stored to  their  own  land,  the  land  of  promise,  and  will  be 
converted  to  the  christian  faith.  In  the  eleventh  chapter 
of  Isaiah,  is  a  notable  prophecy  af  these  gloiious  events^ 
Speaking  (>f  the  gospel  period,  he  says,  "  In  that  day, 
there  sliall  be  a  root  of  Jesse,  which  sliall  stand  for  an  en- 
sign of  the  people;  to  it  shall  the  Gentiles  seek,  and  his 
rest  shall  be  glorious.  And  it  shall  come  to  pass,  in  that 
day,  that  the  Lord  shall  set  his  hand  again  the  second 
lime,  to  recover  the  remnant  of  his  people  which  shall  he 
left,  from  Assyria,  and  from  Egypt,  and  from  Pathros, 
and  from  Cush,  and  from  Elam,  and  from  Shinar,  and 
from  Hamath,  and  from  the  Islands  of  the  sea."  That 
is,  from  all  nations,  whither  they  are  driven.  "  And  he 
shall  set  up  an  ensign  for  the  nations,  and  shall  assemble 
the  outcasts  of  Israel ;  and  gather  together  the  dispersed 
of  Judah  from  the  four  corners  of  the  earth.  The  envy 
also  of  Ephraim  shall  depart ;  and  the  adversaries  of  Ju- 
dah shall  be  cut  otf.  Ephraim  shall  not  envy  Judah,  and 
Judah  shall  not  vex  Ephraim.  And  there  shall  be  an 
highway  for  the  remnant  of  l\is  people  which  shall  be  left 
from  Assyria;  like  as  it  was  to  Isiael  in  the  day  when 
he  came  up  out  of  the  land  of  Egypt."  Fi  om  this  proph- 
ecy, it  is  perfectly  clear,  that  there  is  to  be  a  second  res- 
toration of  all  the  tribes  of  Israel,  under  the  names  of 
Ephraim  and  Judah,  to  repossess,  in  love  and  harmony, 
the  whole  extent  of  the  land  of  Canaan.  Accordingly, 
we  find  in  Jeremiah  thirty-third,  an  assurance  of  the 
faithfulness  of  God,  never  to  abolish  his  covenant  with  any 
branch  of  the  house  of  Israel.  "  The  word  of  the  Lord 
came  unto  Jeremiah  saying;  considerest  thou  not  what 
this  people  have  spoken,  saying,  the  two  families  [Judah 
and  Ephraim]  which  the  Lord  hath  chosen,  he  hath  even 
cast  them  off.  Thus  they  have  despised  my  people,  that 
they  should  be  no  more  a  nation  before  them.  Thus  saith 
the  Lord,  if  my  covenant  be  not  with  day  and  night,  and 
if  I  have  not  appointed  the  ordinances  of  heaven  and 


iiSw  ThE    MILLENIUM. 

earth ;  then  will  I  cast  away  the  seed  of  Jacob,  and  David 
mv  servant,  so  that  I  will  not  take  any  of  his  seed  to  be 
rulers  over  the  seed  of  Abraham,  Isaac  and  Jacob.  For  I 
will  cause  their  captivity  to  return,  and  have  mercy  on 
them."  The  prophecy  of  the  restoration  of  Israel  and 
Judah,  by  the  prophet  Ezekiel.  is  still  more  explicit  and 
illustrious.  A  summary  view  of  the  thirty-seventh  chap- 
ter will  afford  ample  proof  of  the  restoration  of  all  the 
tribes  of  Israel,  and  their  re-union,  as  in  former  ages,  or 
as  in  the  days  of  David  and  Solomon.  In  this  noted 
chapter,  under  the  similitude  of  a  valley  full  of  dry  bones, 
is  represented  the  present  lost  and  seemingly  hopeless 
state  of  the  dispersed  Israelites.  By  the  resurrection  of 
these  bones,  which  were  very  dry,  is  strikingly  repre- 
sented their  revival  and  restoration  from  captivity,  by 
the  power  and  mercy  of  God. 

In  the  next  place,  the  union  and  harmony  of  all  the 
tribes,  are  clearly  represented  by  the  union  of  two  sticks 
in  the  hand  of  the  prophet.  On  one  stick  was  written 
the  name  of  Judah,  and  the  house  of  Israel,  his  compan- 
ions ;  and  on  the  other  was  written  the  name  of  Ephraim, 
and  the  house  of  Israel,  his  companions.  The  two  sticks 
were  then  joined  together  in  the  hand  of  the  prophet : 
And  the  whole  parable  is  then  applied  in  the  following 
words:  "  Say  unto  them.  Thus  saith  the  Lord  God, 
Behold,  I  wdl  take  the  children  of  Israel  from  among 
the  heathen,  M^hitherthey  begone, and  I  will  gather  them 
on  every  side,  and  bring  them  into  their  own  land  ;  and  I 
will  make  them  one  nation  in  the  land,  upon  the  moun- 
tains of  Israel ;  and  one  king  shall  be  king  to  them  all. 
And  they  thall  be  no  more  two  nations,  neither  shall 
they  be  divided  into  two  kingdoms  any  more  at  all.*' 
These  are  events  which  are  not  yet  accomplished  ;  and 
which  cannot  be  accomplished,  without  a  general  restora- 
tion of  all  the  tribes  of  Israel  to  the  land  of  Canaan,  and 
a  cordial  union  of  the  whole,  under  the  spiritual  govern- 
ment of  Jesus  Christ,  who  is  the  Prince  of  Peace. 

So  plain  and  illustrious  are  these  prophecies,  that  any 
further  recital  may  be  deemed  needless.  A  few  words 
may  be  added,  however,  from  the  eleventh  of  Romans : 


& 


THE    MILLENIUM.  237 

to  shew  the  remarkable  coincidence  of  the  Old  and  New 
Testament  prophecies.  "  For  I  would  not,  brethren, 
that  ye  should  be  ignorant  of  this  mystery,  lest  ye  should 
be  wise  in  your  own  conceits,  that  blindness  in  part,  is 
happened  to  Israel,  until  the  fulness  of  the  Gentiles  be 
come  in,  and  so  all  Israel  shall  be  saved  ;  as  it  is  written, 
There  shall  come  out  of  Sion  the  Deliverer,  and  he  shall 
turn  away  ungodliness  from  Jacob."  Marvellous  as  the 
conversion  and  restoration  of  all  Israel  may  appear,  yet^ 
as  much  as  we  depend  on  any  part  of  sacred  proph- 
ecy, we  may  depend  on  this  ;  for  none  is  more  clear  and 
explicit.  And  it  is  an  animating  and  glorious  prediction ! 
Especially  when  it  is  considered,  that  the  restoration  of 
the  tribes  of  Israel  shall  be  as  life  from  the  dead  to  the 
gentile  nations.  It  shall  open  tbe  eyes  of  a  drowsy  and 
slumbering  world  ;  and  put  to  silence  the  cavils  of  unbe- 
lievers ana  heretics.  How  ardently  should  we  long  and 
pray  for  the  speedy  restoration  of  Israel,  and  its  blessed 
effects  on  the  world  1 

We  observe  further,  that  the  restoration  of  Israel  is 
abundantly  evident  from  the  ancient  promises  of  God, 
and  from  the  covenant  which  he  made  with  the  Patri- 
archs. The  land  of  Canaan,  which  God  promised  to  the 
Patriarchs,  was  a  type  of  heaven ;  and  the  possession 
of  that  land  was  to  be  an  everlasting  possession.  The 
meaning  of  which  is,  that  it  should  be  durable  as  the 
world.  And  although,  from  time  to  time,  their  posterity 
were  expelled  from  the  land  of  promise,  for  their  idol- 
atries, and  carried  into  long  captivities ;  yet,  in  all 
cases,  they  had  the  promises  of  restoration.  Nor  did 
one  of  the  promises  fail.  God's  loving  kindness  was 
never  taken  from  them,  nor  did  his  faithfulness  ever 
fail.  We  may  therefore  be  confident,  that,  however 
great  and  dreadful  their  present  dispersions  are,  for  their 
rejection  and  murder  of  their  Lord  and  Saviour  ;  yet  they 
are  still  "  beloved  for  their  father's  sakes."  Though,  for 
the  present,  they  are  broken  oft' from  the  good  olive  tree; 
yet  God  is  able,  and  he  will  graft'  them  in  again ;  even 
into  their  own  olive  tree. 


i38  THE    MILLEJSIU3I. 

The  restoration  of  Israel  is  evident  also,  from  iheir 
marvellous  preservation,  as  a  distinct  people,  retaininj^ 
their  language,  their  religion,  and  peculiar  habits,  in  cir- 
cumstances, which  would  render  these  things  seemingly 
impossible.  That  the  Israelites  should  blend  with  no 
other  nations,  among  whom  they  reside,  must  be  owing  to 
a  special  interposition  of  Divine  Providence.  Are  they 
not  thus  miraculously  preserved  for  the  great  purposes 
which  have  been  noticed  in  the  prophecies.^ 

It  is  further  remarkable,  respecting  this  scattered,  and 
most  depressed  people,  that  they  are  full  of  hope  and 
expectation,  of  returning,  in  due  time,  to  their  ancient 
inheritance.  For  this  great  object,  they  seem  to  be  mak- 
ing preparation.  They  are  careful  to  accumulate  move- 
able property ;  as  if  preparing  for  a  long  and  expensive 
journey.  So  strong  is  their  expectation  of  returning  to 
their  own  land,  that  they  would  renounce  the  religion  of 
Moses  and  Abraham,  rather  than  give  up  this  expectation. 
And  the  way  seems  to  be  fast  preparing  for  their  return. 
The  inhabitants  of  the  land  are  sinking  in  sottish  stupid- 
ity ;  and  dwindling  down  to  ruin.  The  Jews,  on  the 
other  hand,  are  a  rich,  powerful  and  enterprising  people. 
Should  it  be  necessary,  they  may  possibly  possess  the 
whole  land  by  way  of  purchase,  or  redeem  it  with  their 
money. 

We  have  further  to  remark,  that,  at  this  day,  the  seed 
of  Abraham  are,  more  and  more,  setting  their  faces  Zion- 
ward.  There  are,  at  present,  as  there  have  been  for 
twenty  years  past,  increasing  numbers  of  hopeful  con- 
versions, among  God's  ancient  people.  The  seed  of 
Israel  are  even  now,  on  our  shores,  as  well  as  in  other 
parts  of  the  world,  preaching  to  their  unbelieving  breth- 
ren, as  well  as  to  others,  the  everlasting  gospel  of  Christ. 
The  Jews  are  also  said  to  listen,  more  and  more  to  the 
doctrines  of  the  cross.  There  are,  indeed,  many  things, 
indicative  of  a  speedy  restoration  of  Israel  to  their 
ancient  inheritance. 

The  prophet  Ezckiel,  who  is  more  clear  and  lucid  oh 
this  subject,   than  any  other  prophet^;    having  clearly 


THE    MH.LENIUM.  £89 

predicted  the  conversion  and  restoration  of  Israel,  in  the 
thirty -sixth  and  thirty-seventh  chapters  of  his  prophecy  ; 
proceeds  to  state  the  happy  consequences  which  will 
result  to  the  heathen.  "  And  the  heathen  shall  know, 
that  I,  the  Lord,  do  sanctify  Israel,  when  my  sanctuary 
shall  be  in  the  midst  of  them  forever  more."  "  At  that 
time,  many  nations,"  not  the  antichristian,  but  the  hea- 
then nations,  "  shall  come  and  say.  Come  and  let  us  go 
up  to  the  mountain  of  the  Lord,  and  to  tlie  house  of  the 
God  of  Jacob;  and  he  will  teach  us  of  his  ways,  and  we 
will  walk  in  his  paths :  For  the  law  shall  go  forth  from 
Zion,  and  the  word  of  the  Lord  from  Jerusalem."  From 
these  prophecies  it  is  evident,  tiiat  the  Israelites,  when 
brought  back  from  their  long  and  distressing  captivity, 
together  with  an  innumerable  multitude  of  the  heathen, 
who  shall  by  their  means,  be  converted  to  the  christian 
faith,  will  constitute  the  great  body  of  the  christian 
church  previous  to  the  utter  destruction  of  antichrist. 
Of  course,  it  will  be  previous  to  what  is  called  in  the 
Revelation,  "  The  battle  of  that  great  day  of  God  Jil- 
mightyP  Of  this  battle,  we  have  an  illustrious  descrip- 
tion, in  the  thirty-eighth  and  thirty-ninth  chapters  of 
EzekiePs  prophecy.  The  summary  of  which  great  battle 
is  this ;  that  when  the  set  time  for  the  utter  destruction 
of  antichrist  shall  come,  the  vast  armies  of  Gog  and  Ma- 
gog, by  which  are  meant  all  the  relics  of  the  antichristian 
powers,  from  the  north  quarters,  or  from  the  Papal  and 
Mahometan  Tegions,  together  with  all  the  powers  of  infi- 
delity and  idolatry,  raging  with  envy  and  malice  against 
the  church  of  Christ;  and  especially  against  the  Jews, 
who  shall  be  restored  from  tlieir  captivity,  shall  combine 
together  to  go  up  to  the  mountains  of  Israel ;  hoping,  by 
one  grand  effort,  by  one  great  and  decisive  battle,  to  put 
an  end  to  the  christian  cause,  by  the  total  extirpation  of 
the  church;  and,  at  the  same  time,  to  take  an  immense 
spoil  from  the  great  riches  of  God's  restored  people. 
Hear  the  boasting  language  of  antichrist  himself :  "  And 
thou  shalt  say,  I  will  go  up  to  the  land  of  unwalled  villa- 
ges ;  I  will  go  to  them  that  are  at  rest,  that  dwell  safely, 
all  of  them,  dwelling  without  walls,  and  having  neither 
bars  nor  gates ;  to  take  a  spoil,  and  to  take  a  prey  5  and 
26 


^200  THE    MILLEJ^IUM. 

to  turn  thine  hand  upon  the  desolate  places,  that  are  now 
Inhabited  ;  and  upon  the  people  [Israel]  that  are  gather- 
ed out  of  the  nations,  who  have  gotten  cattle  and  goods, 
who  dwell  in  the  midst  of  the  land."  With  these  envi- 
ous, proud  and  avaricious  views,  all  the  antichristian 
hosts  shall  "  go  up  like  a  flood  to  cover  the  whole  land." 
"  And  thou  shaltcomeup  against  my  peo'ple  Israel,  like 
a  cloud,  a  great  company,  and  a  mighty  army."  Probably 
a  sevenfold  greater  host  than  ever  appeared  before,  in  the 
field  of  battle.  This  mighty  host  is  to  be  destroyed  be- 
fore God's  restored  people.  "  And  I  will  call  for  a 
sword  against  him,  throughout  all  my  mountains,  saith 
the  Lord  God :  every  man's  sword  shall  be  against  his 
brother."  Immense  will  be  the  slaughter,  on  the  part 
of  antichrist;  and  it  will  be  chiefly  effected,  by  their 
mad  butchery  of  one  another.  "  And  I  will  plead 
against  him,  saith  the  Lord,  with  pestilence,  and  with 
blood  5  and  I  will  rain  upon  him,  and  upon  his  bands, 
and  upon  the  many  people  that  are  with  him,  an  over- 
flowing rain,  and  great  hailstones,  fire  and  brimstone." 
This  exactly  coincides  with  the  judgments  denounced 
in  the  Revelation,  under  the  seventh  and  last  vial. — 
"  And  there  fell  upon  men  a  great  hail  out  of  heaven; 
every  stone  about  the  weight  ot  a  talent;  and  men  blas- 
phemed God,  because  of  the  plague  of  the  hail;  for  the 
plague  thereof  was  exceeding  great."  We  hence  see 
clearly,  that  this  war  of  Gog  and  Magog,  will  be  the  exe- 
cution of  the  plagues  under  the  seventh  and  last  vial: 
which  awful  events,  are  to  us  yet  future ;  but  are  hast- 
ening to  their  accomplishment.  Jews  and  heathen  are 
beginning  to  advocate  the  christian  cause:  and  the  anti- 
christian world  is  advancing  in  pride  and  atheism  ;  so 
that  these  predictions  are  evidently  drawing  near  to 
their  great  and  awful  crisis.  These  great  judgments 
being  executed  on  the  armies  and  people  of  Gog  and 
Magog,  the  result  will  be  glorious.  For  the  residue  of 
men,  shall  by  means  of  these  great  events  be  convicted 
and  converted  to  the  holy  religion  of  the  gospel.  The 
promised  Millenium  shall  then  commence,  and  advance 
gloriously.  After  this  decisive  battle,  war,  which  has 
been  a  scourge  of  nations,  for  so  many  ages,   shall  be 


THE    MILLE.MUM.  ^91 

finally  terminated  :  And  henceforth,  "  nation  shall  not 
lift  up  sword  against  nation,  neither  shall  they  learn  war 
any  more."  '•  Thus  will  I  magnify  myself,  and  sanctify 
myself,  saith  the  Lord  God.  And  1  will  be  known  in  the 
eyes  of  many  nations ;  and  they  shall  know,  that  I  am 
the  Lord.  And  the  heathen  shall  know  that  I  am  the 
Lord,  the  Holy  One  of  Israel.  And  I  will  set  my  glory 
among  the  heathen ;  and  all  the  heathen  shall  see  my 
judgment,  that  1  have  executed,  and  my  hand,  that  1 
have  laid  upon  them.  So  the  house  of  Israel  shall  know, 
that  I  am  the  Lord  their  God,  from  that  day  and  forwards. 
Therefore,  thus  saith  the  Lord,  Now  will  I  bring  again 
the  captivity  of  Jacob,  and  have  mercy  upon  the  whole 
house  of  Israel :  And  I  will  be  jealous  for  my  holy  name." 

We  have  now  had  a  sufficient  view  of  the  prophecies 
clearly  to  prove,  that  all  the  tribes  of  Israel  will,  sooner 
or  later,  be  restored  to  their  own  land  ;  and  there  they 
will  be  conspicuous  as  a  christian  church,  to  the  end  of 
the  world.  Their  restoration  will  probably  take  place, 
in  a  great  measure,  before  the  fall  of  antichrist.  For, 
it  is  against  tins  restored  people  of  Israel,  that  the  great 
warfare  will  be  waged.  We  have  found  also,  that  the 
restoration  of  Israel,  together  with  the  battle  and  fall  of 
antichrist,  will  be  as  life  from  the  dead  to  the  gentile, 
or  lieathen  nations.  Accessions  to  the  church,  which 
have  begun  already  to  multiply,  both  from  the  Jews  and 
heathen ;  will  greatly  increase,  so  as  to  constitute  a  for- 
midable army,  before  the  decisive  battle.  The  purity  and 
liarmony  of  the  church  will  also  be  greatly  improved. 
And  from  and  after  that  great  day  of  battle  and  decision, 
there  shall  be  one  Lord,  and  his  name  and  worship  will 
be  uniform  and  harmonious.  No  more  will  be  heard  of 
jarring  sects  and  denominations  ;  and  no  more  of  here- 
sies and  delusions.  "  All  shall  know  the  Lord,  from  the 
least  to  the  greatest ;  for  the  earth  shall  be  full  of  the 
knowledge  of  the  glory  of  the  Lord,  as  the  waters  cover 
t!ie  seas."  Such  will  be  the  purity  of  the  church,  that 
hypocrites  shall  find  no  place,  and  "there  shall  be  no 
more  the  Canaanite  in  the  house  of  the  Lord  of  hosts." 

Having  considered  the  events  which,  according  to  the 
prophecies,  will  introduce  the  Millenium,  we  proceed  to 


£92  THE    MlLLEyiU-%'1. 

state,  more  particijlai'iy,  those  things  in  which  the  pecu- 
liar gloi  J  and  felicity  of  that  period  will  consist.  One 
great  thing  which  has  been  incidentally  suggested,  is,  an 
entite  exemption  from  the  horrors  of  war.  "  They  shall 
beat  their  swords  into  plowshares,  and  their  spears  into 
pruning  hooks."  "  The  meek  shall  inherit  tlie  earth,  and 
shall  delight  themselves  in  abundance  of  peace."  So  great 
will  be  the  love  and  harmony  of  all  classes  of  people^ and 
»so  strict  will  be  their  honesty  and  integrity,  that  civil  soci- 
ety will  scarcely  need  the  aids  and  restraints  of  law  and 
government.  Some  are  of  the  opinion,  that  the  govern- 
Tuent  will  become  altogether  ecclesiastical.  Mutual  love 
will  be  so  strong,  that  no  envying  nor  jealousies  will  be 
cherished.  Each  will  esteem  others  better  than  himself  5 
and  by  love  men  will  serve  one  another. 

Another  thing  conducive  to  the  happiness  of  that  day 
will  be  a  state  of  great  outward  prosperity.  The  earth 
shall  yield  her  increase.  No  more  will  hunger,  naked- 
ness and  poverty  distress  the  inhabitants  of  the  world. 
A  divine  blessing  will  be  implored  on  all  the  labors  and 
occupations  of  mankind  ;  and  a  prayer  hearing  God  will 
pour  down  his  blessings,  so  that  there  shall  scarcely  be 
room  to  receive  them* 

Probably  the  Millenium  will  be  also,  generally,  if  not 
altogether,  a  time  of  health.  Pestilence  is  one  of  the 
sore  judgments,  with  which  God  chastises  his  rebellious 
people.  But,  in  that  glorious  period,  there  would  seem 
to  be  no  special  occasion  for  divine  chastisements.  It  is 
indeed  written,  respecting  thai  blessed  period,  "  That, 
the  inhabitants  shall  not  say,  1  am  sick."  Health  and 
plenty  will  be  among  the  precious  blessings  of  the  Mil- 
lenium. 

Furthermore  ;  Tn  that  day,  there  will  be  a  very  great 
increase  of  knowledge,  especially  the  knowledge  of  di- 
vine truth.  So  early  in  life,  and  so  rapid  will  be  the 
progress  of  knowledge,  that,  in  strong  terms,  it  is  alle- 
ged by  the  prophet,  that  "  there  shall  be  no  more  thence 
an  infant  of  days."  Comparatively  speaking,  none  shall 
be  infants  in  knowledge.  The  child,  in  this  respect,  shall 
die  an  hundred  years  old.  Regeneration  of  heart  will 
probably  be  in  early  childhood  3    and  the  knowledge  of 


THE    MILLENIU»r.  £9S 

divine  truth  will  early  in  life,  equal  the  attainments  of 
the  longest  life,  in  any  previous  age  of  the  world.  And, 
as  all  will  have  correct  instruction,  all  will  harmonize. 
"  The  watchmen  shall  see  eye  to  eye,  when  the  Lord 
shall  hring  again  Zion."  And  it  will  no  longer  be  thought 
a  matter  of  indifference  what  men  believe,  and  vvhatthey 
disbelieve.  All  will  be  valiant  for  the  truth  ;  and  all 
will  "  contend  earnestly  for  the  faith,  which  was  once 
delivered  unto  the  saints." 

Not  only  will  there  be,  in  the  Millenium,  a  great  in- 
crease of  knowledge,  and  a  strong  adherence  to  the  sys- 
tem of  divine  truth  :  but  also,  a  proportionable  increase 
of  holiness.  None  will  ever  arrive  to  perfection  in  holi- 
ness, however,  in  the  present  life.  As  long  as  mankind 
are  in  a  probationary  and  mortal  state,  they  will  realize, 
more  or  less,  the  sinfulness  of  their  hearts :  and  from 
scripture,  and  christian  experience,  it  is  evident,  that 
great  attainments  in  holiness  do  not  abate,  but  rather 
increase  a  sense  of  heart  wickedness.  "  Now  mine  eye 
seeth  thee,  wherefore  1  abhor  myself,  and  repent  in  dust 
and  ashes."  Doubtless,  through  the  imperfection  of  the 
saints,  which  consists  in  the  coexistence  of  sin  and  holi- 
ness in  the  heart,  the  christian  warfare  will  continue, 
during  the  Millenium.  It  is  highly  probable,  however, 
that  the  attainments  in  holiness,  during  that  blessed 
period,  even  in  the  most  imperfect  saints,  will  far  exceed 
what  have  been  witnessed  in  any  period  before.  In  that 
day,  every  thing  that  men  possess  will  be  consecrated  to 
the  service  of  God  ;  and  holiness  to  the  Lord  will  be  in- 
scribed even  on  the  bells  of  their  horses;  and  upon  all 
their  utensils.  Ardent  will  be  the  holiness  and  piety  of 
the  millenial  saints. 

From  the  scripture  prophecies,  we  observe  further,  that 
the  blessedness  of  the  Millenium  will  extend  over  all  the 
earth.  Christ  will  be  for  salvation  to  the  ends  of  the 
earth.  To  him  will  be  given  the  heathen  for  his  inheri- 
tance, and  the  uttermost  parts  of  the  earth  for  his  posses- 
sion. "  All  the  ends  of  the  world  shall  sae  the  salvation 
of  our  God."  "  All  the  ends  of  the  world  shall  remem-* 
bcr,  and  turn  unto  the  Lord ;  and  all  the  kindreds  of  the 
*26 


294  iHfi    MlLLtMUal* 

nations  shall  worship  before  him  ;  for  the  kingdom  is  the 
Lord's,  and  he  is  the  Governor  among  the  nations.'' 
Not  that  Christ  will  save  from  perdition  the  kingdom  of 
antichrist.  That  kingdom  is  doomed  to  utter  destruc- 
tion. "  Babylon,  the  great,  is  fallen,  is  fallen !"  is  in  a 
measure,  already  fallen ;  and  will  soon  fall  to  rise  no 
more  ;  will  fall,"as  a  mill-stone  into  the  sea,  and  "shall 
be  found  no  more  at  all." 

Accordingly,  we  find,  in  fact,  at  this  day,  that  while 
great  and  successful  efforts  are  made  to  enlighten  those 
pagan  nations,  who  have  never  enjoyed  nor  abused  the 
gospel  of  Christ;  no  door  is  opened  by  divine  Provi- 
dence, for  the  instruction  and  conversion  of  the  popish 
and  Mahometan  nations.  May  we  not  conclude,  that 
these  nations  are  reprobate  ^  And  that  tliey  are  gather- 
ing together  unto  the  battle  of  the  great  day  of  God  M- 
mightij  ?  Will  they  not  then  become  the  victims  of  divine 
indignation  ?  "  Then,  the  saints  of  the  Most  High  will 
take  the  kingdom,  and  possess  the  kingdom,  forever,  even 
forever  and  ever;  or  to  the  end  of  the  world. 

We  remark  further,  that  as  the  Millenium  advances, 
the  doctrines  of  salvation  by  mere  sovereign  grace,  and 
by  the  power  of  the  Holy  Ghost,  are  more  and  more 
confirmed.  The  only  reason  given  by  the  Psalmist,  and 
the  only  reason  which  can  be  given  why  "  All  the  ends  of 
the  world  shall  remember,  and  turn  unto  the  Lord,"  is 
this,  that"  the  kingdom  is  the  Lord's,  and  that  he  is  the 
Governor  among  the  nations."  For,  among  the  fallen 
race  of  men,  none,  are  found  disposed  to  promote  the 
cause  and  kingdom  of  Christ.  But  were  mankind  ever 
so  well  disposed  to  do  this,  they  would  be  infinitely  de- 
ficient in  power.  No  power  but  that  of  God,  could 
accomplish  the  destruction  of  the  great  adversary  ;  and 
t\\Q.  conversion  of  the  whole  world  ;  and  secure  the  faith 
and  perseverance  of  all  nations,  Jews  and  Gentiles,  du- 
ring a  thousand  years.  These  are  certainly,  the  works 
of  God. 

As  a  conclusion  of  this  interesting  subject,  we  may 
remark,  that  the  view  which  has  been  given  of  the  events 
preparatory,  and  of  the  events  which  shall  constitute  the 
glory  and  felicity  of  the  Millenium,  exactly  corresponds, 


THE    MILLENIUM,  25S 

not  only  with  the  prophecies,  but  also  with  the  series  of 
facts,  noticeable  in  the  present  eventful  age  of  the  world. 
Prophecies  of  the  restoration  of  Israel,  and  of  the  conver- 
sion of  the  heathen,  as  well  as  of  the  decline  and  downfall 
of  antichrist,  are,  beyond  a  doubt,  in  a  course  of  accom- 
plishment. The  armies  of  Gog  and  Magog  have,  perhaps, 
been  partially  mustered  and  marshalled.  Very  great 
battles  have  been  already  fought,  which  might  be  antici- 
pations of  the  greater  battle  of  Armageddon.  This 
warfare  will  not  be  decided,  however,  till  after  the  Jew  s 
shall  be,  in  a  great  measure,  restored  from  their  captivit}', 
and  resettled  in  their  ancient  inheritance.  For  we  have 
found  abundant  evidence,  that  the  final  battle  is  to  be 
fought  on  the  mountains  of  Israel  ;  and  the  warfare  is 
to  be  waged  against  those  who  shall  be  brouglit  back  from 
the  captivity  ;  and  who  will  be  happily  settled  in  the 
land  promised  to  Abraham  and  his  seed.  Great  battles, 
It  is  said,  have  been  already  fought,  but  not  so  great  as  to 
involve  in  one  common  ruin  the  whole  antichristian 
w  orld  ;  nor  have  they  been  so  directly  and  professedly 
waged  against  the  kingdom  of  Christ.  Religion  has  been, 
in  a  great  measure,  out  of  the  question,  in  the  ardent 
struggles  for  power  and  conquest.  The»e  struggles, 
however,  have  been  overruled  by  divine  Providence, 
greatly  to  weaken  the  antichristian  powers.  The  waters 
of  the  symbolical  Euphrates  are  drying  up,  and  the  way 
of  the  kings  of  the  East,  the  conquerors  of  spiritual 
Babylon,  is  fast  preparing.  Yet  th?  vision  may  be  long. 
It  is  however,  for  an  appointed  time  5  and  at  the  end,  it 
shall  speak  and  not  lie.  Therefore  let  us  wait  patiently. 
Never  let  the  faith  and  patience  of  the  saints  he  exhaust- 
ed ;  especially  w  hen,  by  passing  events,  we  have  in- 
creasing assurance  of  the  accomplishment  of  all  tlie 
glorious  things  which  are  spoken  of  the  city  of  our  God. 
Wait  half  a  century  for  the  restoration  of  Israel,  and 
the  conversion  of  millions  of  the  benighted  heathen  5  and 
for  the  harmony  of  the  jarring  sects  of  christians.  Wait 
cUid  hope  for  the  abolition  of  all  ecclesiastical  tyranny; 
and  for  the  restoration  of  true  christian  liberty ;  under 
the  holy  discipline  of  the  gospel.  Wait  for  an  end  of  all 
political  as  well  as  ecclesiastical  despotism.     Wait  and 


£96  THE    IMMORTALTTY  ^ 

pray  for  a  universal   reformation  of  morals ;  and  for  a 
universal  purity  of  heart  and  life. 

Finally  ;  how  does  it  become  all  people  who  profess  to 
believe  the  gospel,  and  to  rely  on  the  promises  of  God, 
to  abound  in  prayer  and  hope,  in  a  view  of  all  that  is 
before  them  !  For  notwithstanding  his  inuiimutable  pur- 
poses and  promises,  the  Lord  will  be  enquired  of  by  his 
people  ;  he  will  be  sought  unto,  and  trusted  in  ;  and  not 
one  of  his  precious  promises  will  ever  be  fulfilled,  but 
in  answer  to  the  eftectuai  and  fervent  prayer  of  the 
faithful.     "  Lord,  come  quickly." Amen. 


ESSAY  XXXIV. 

The  Immortality  of  the  SomL 

That  the  soul  of  man  is  immortal,  is  generally 
conceded,  except  by  atheists.  But,  to  guard  ourselves 
and  others  against  atheism,  to  which  the  corrupt  heart  is 
very  liable,  1  propose  to  state  some  of  the  many  arguments 
from  scripture  and  reason,  which  prove  that  the  soul  will 
never  die.  Solemn  is  the  consideration,  and  unspeakably 
animating  to  the  friends  and  followers  of  Christ,  t-hat 
they  shall  exist,  and  that  all  their  intellectual  and  moral 
faculties  shall  grow  and  expand,  and  that  they  shall 
increase  in  knowledge  and  holiness,  and  shall  rise  in 
gloiy  and  happiness  for  ever  and  ever  !  Who  will  not 
listen  to  evidence,  in  proof  of  this  glorious  doctrine  ? 
This  doctrine  is  proved  by  the  foUovving  arguments. 

1.  If  man  be  not  immortal,  it  does  not  appear,  that 
this  world  was  made  for  the  most  important  purposes. 
The  things  of  this  world,  considered  as  ultimate  objects, 
appear  to  the  contemplative  mind,  to  be  of  very  small 
importance.  Those  who  attain  to  the  highest  worldly 
good,  gain  but  a  bubble,  compared  with  the  extent  of 
their  capacities.  And  in  the  midst  of  their  best  hopes, 
and  of  ti.eir  highest  acquisitions,  how  many  are  there 
cut  down  and  withered  !  "  As  for  man,  his  days  are  as 
grass,  as  the  flower  of  the  field  he  passeth  away." 
"  Vanity  of  vanities,  all  is  vanity."    Are  things  temporal 


OF    THE    SOUL.  £97 

the  sole  cud  for  which  rnan  was  made  ?  and  for  which 
God  made  and  governs  the  universe  ?  Even  an  infidel 
ought  to  blush  at  so  great  an  absurdity  !  Those  wlio 
deny  the  immortality  of  the  soul,  and  a  future  state  of 
rewards  and  punishments,  scarcely  ask  themselves  or 
others,  for  what  purposes  God  made  and  governs  the 
universe. 

2.  The  soul  of  man  is  an  immaterial  existence,  capable 
of  surviving  the  body  ;  and  is  evidently  formed  for 
immortality.  It  does  nat  appear  to  be  necessarily  im- 
paired, by  the  diseases  and  decays  of  animal  nature. 
The  human  soul  often  manifests  the  greatest  vigor  and 
brilliancy,  in  the  hour  of  death.  "  While  the  outward 
man  perishes,  the  inward  man  is  renewed,  day  by  day." 
Viewing  the  soul  as  immaterial,  and  aspiring  after  immor- 
tality ;  and  viewing  mankind  in  general,  dying  with 
strong  anticipations  of  future  and  eternal  scenes  ;  we 
discover  satisfactory  evidence  of  the  immortality  of  the 
soul. 

3.  Generally  speaking,  the  human  soul  does  but  just 
begin  to  expand,  and  make  improvement  in  this  short 
and  perplexed  scene  of  life.  Room  is  left  for  endless 
growth  and  progress  in  knowledge,  virtue  and  happiness. 
If  the  soul  perishes  with  the  body,  there  is  a  broad  basis 
for  improvement,  but  next  to  no  superstructure.  Every 
infant  that  is  carried  to  the  grave,  has  been  furnished,  by 
the  Creator,  with  a  capacity  to  make  improvement  in 
eternity,  inconceivably  greater  than  was  ever  made  by  a 
liOcke  or  a  Newton  in  this  life.  Can  we  suppose,  that 
such  capacities  are  formed  to  be  destroyed  in  embryo  ?  to 
be  extinguished  almost  as  soon  as  they  commence  an 
existence  v  The  supposition  is  most  irrational  and  absurd. 
The  soul  of  man  is  doubtless  immortal.  It  will  survive, 
not  only  its  own  mortal  tenement ;  but  also  the  whole 
material  and  perisiiable  universe. 

4.  They  who  acknowledge  the  being  of  a  God,  and  of 
his  wise  and  holy  government  of  the  world,  must  ac- 
knowledge the  necessity  of  a  future  state  of  rewards  and 
punishments,  as  a  state  of  retribution.  It  is  irrational  to 
suppose,  that  rewards  and  punishments  are,  by  the  deal- 
ings of  Divine  Providence  in  the  present  life,  adminisr 


-293  THE    IMMORTALITY 

tered  to  mankind  according  to  their  deserts.  In  this 
life,  the  way  of  the  wickied  often  prospeis  ;  and  thej  arc 
happy  who  deal  very  treacherously.  The  righteous  arc 
also  frequently  involved  in  great  afiliction  and  adversity. 
On  this  account,  David  was  in  deep  perplexity,  until  he 
went  into  the  sanctuary  of  God,  and  understood  the  end 
of  the  wicked.  In  the  sanctuary,  he  was  led  to  contem- 
plate the  future  state  of  rewards  and  punishments;  and 
in  a  view  of  this  great  and  solemn  scene,  his  mind  was 
relieved.  He  saw  how  the  divine  character  would  be 
vindicated,  by  the  administration  of  justice  in  the  eternal' 
state  of  retribution  ;  and  his  pious  soul  was  satisfied. 

5.  The  doctrine  of  immortality  is  the  only  ground  on 
which  good  morals  can  be  supported. — Set  aside  this 
solemn  doctrine,  and  the  great  body  of  mankind  will 
adopt  the  libertine  maxim,  "Let  us  eat  and  drink,  for 
to-morrow  we  die."  Let  us  gratify  every  propensity 
of  the  heart,  and  of  the  mind  ;  let  us  riot  in  carnal  plea- 
sures; for  soon  we  shall  6e  annihilated.  Our  existence 
and  our  memory  will  perish.  Of  all  doctrines,  that  of 
annihilation  has  the  greatest  tendency  to  licentious- 
ness. Take  away  all  sense  of  accountability,  and 
all  fear  of  future  punishment ;  and  the  principal  motives 
to  morality  are  destroyed.  Present  gratification  will  be 
the  sole  object  of  pursuit.  Conscience  will  be  seared  as 
with  a  hot  iron,  and  will  cease  to  do  its  ofiice.  Can  we 
suppose  a  doctrine  to  be  true,  which  is  not  according  to 
godliness.^  but  w^hich  opens  the  floodgates  of  impiety  and 
iniquity  ?  Certainly  not.  By  its  moral  tendency,  every 
doctrine  may  be  tested.  If  it  produce  good  works,  it  i« 
the  doctrine  of  divine  truth  ;  but  if  it  produce  evil  works, 
it  is  a  false  and  heretical  doctrine,  a  docttine  that  leads 
to  death. 

We  may  now  attend  to  what  is  taught  us  in  the  scrip- 
lures,  concerning  this  solemn  and  interesting  doctrine. 
Intiiem  we  read,  that  ^'  life  and  immortality  are  brought 
to  light,  through  the  gospel."  By  the  gospel  of  Christ, 
the  immortality  of  the  soul  is  more  clearly  revealed,  than 
it  was  by  the  scriptures  of  the  old  testament.  Speaking 
of  the  resurrection  of  the  body,  it  is  said  by  the  Apostle, 
'•This  corruptible  must  put  on  incorruption,   and  thi's 


OF   THE    SOUL.  299 

mortal  must  put  on  immortality."  Can  we  suppose,  that 
the  body  will  put  on  immortality,  and  the  soul  be  annihi-  . 
lated  ?  This  is  an  absurdity.  From  the  scriptures  it  is 
evident,  that  the  souls  and  bodies  of  the  saints,  after  the 
resurrection  and  judgment,  shall  inherit  the  kingdom  of 
heaven;  and  that  the  souls  and  bodies  of  sinners  shall 
depart  accursed  into  everlasting  fire,  prepared  for  the 
devil  and  his  angels. 

In  the  scriptures,  the  doctrine  of  a  future  retribution 
is  clearly  revealed.  God  will  render  to  every  one,  ac- 
cording to  his  deeds.  This  implies  the  immortality  of 
the  soul.  A  heaven  and  a  hell  are  often  and  familiarly 
spoken  of  in  the  scriptures;  but  these  can  exist,  only  in 
the  eternal  world.  To  inhabit  one  or  the  other,  the  soul 
must  be  immortal. 

Very  little  account  is  made  in  scripture  of  the  present 
life,  only  as  a  state  of  probation  for 'a  boundless  eternity. 
But  the  very  idea  oi probation,  implies  a  future  state  of 
happiness  or  misery,  according  to  men's  characters. 

Finally  ;  The  scriptures  represent  tlie  Deity  as  a  be- 
ing possessed  of  every  adorable  perfection ;  and  as  a 
being  who  will  display  his  glory  in  the  view  of  all  his 
intelligent  creatures.  But,  m  this  world,  "  Clouds  and 
darkness  are  round  about  him."  His  glory  is,  in  a  great 
measure,  concealed  from  mortal  eyes.  ^'  Verily,  thou 
art  a  God  that  hidest  thyself,  O  God  of  Israel."  Millions 
of  our  mortal  race  die  in  infancy  and  childhood,  millions 
in  pagan  darkness ;  and  hitherto,  but  a  small  proportion 
of  the  human  race,  have  even  begun  to  see  the  glory  of 
God.  But  it  is  unscriptural  and  unreasonable  to  sup- 
pose, that  God  will  forever  conceal  his  glory  from  his 
rational  and  moral  creation.  For  what  purpose  did  he 
create  the  myriads  of  rational  beings  and  moral  agents ; 
but  that  they  might,  here  or  hereafter,  discover  and  cele- 
brate his  glory  ?  But  should  the  doctrine  of  the  immortali- 
ty of  the  soul  prove  false,  the  glory  of  God  will  forever  be 
concealed,  and  his  veracity  destroyed. 

REMARKS. 

1.  The  subject  leads  us  to  consider  this  life  as  nothing, 
in  comparison  with  a  future  and  eternal  stat^.     It  is  but 


SOO  DEATU,    A^"D    TUE 

the  beginning  and  infancy  of  our  existence.  \V  hy  should 
we  magnify  worldly  objects  or  attainments  ?  For,  "  what 
shall  it  profit  a  man,  if  he  gain  the  whole  world,  and  lose 
his  own  soul  ?  Or  what  shall  a  man  give  in  exchange  for 
his  soul  ?"  Is  it  not  infinitely  more  important,  to  pro- 
vide for  the  immortal,  than  for  the  mortal  part  ? 

2.  How  thankful  should  we  be,  that  we  enjoy  the  pre- 
cious privilege  of  a  divine  revelation,  by  which  life  and 
immortality  are  most  clearly  brought  to  light !  How 
greatly  are  we  distinguished,  by  the  sovereign  mercy  of 
God,  from  the  benighted  heathen,  who  are  perishing  for 
lack  of  a  knowledge  of  the  way  of  salvation  !  On  the  great 
subject  of  the  immortality  of  the  soul,  "  He  that  hath  ears 
to  hear,  let  him  hear." 


ESSAY  XXXV. 

Death y  and  the  Separate  State, 

Having  proved  the  immortality  of  the  soul,  which  is 
the  joyful  hope  of  all  God's  suffering  saints,  in  this  mili- 
tant state  5  and  which  is  alarming  to  the  ungodly  5  it  is 
proposed  in  the  next  place,  to  treat  of  the  death  of  the 
body,  and  the  separate  state. 

That  we  are  all  liable,  every  moment,  to  the  arrest  of 
death,  and  to  the  dissolution  of  our  mortal  bodies,  is  evi- 
dent from  universal  experience  and  observation.  This 
is  a  point,  realized  indeed  by  few  ;  but  denied  by  no 
one.  It  may  be  useful,  however,  to  consider  briefly, 
what  things  are  implied  in  the  death;of  the  body.  It  im- 
plies a  separation  of  the  soul  and  body.  "  Then  shall 
the  dust  return  to  the  earth  as  it  was  5  and  the  spirit  shall 
return  unto  God  who  gave  it."  "  Dust  thou  art,"  as  to 
the  mortal  body,  "  and  unto  dust  shalt  thou  return." 
The  dissolution  of  that  mysterious  union  of  soul  and 
body,  which  was  constituted  in  man's  creation,  is  the 
main  thing  implied  in  death,  as  respect^  the  soul.  But 
the  body,  in  consequence  of  this  dissolution,  returns  to 
its  primitive  dust,  and  mingles  with  the  common  earth. 
The  soul,  at  this  important  crisis,  instead  of  returning 


St  FAR  ATI:  srxrt.  SOI 

lo  its  primitive  non-existence,  returns  to  God  who  gave 
it.  It  then  begins,  as  it  were,  to  experience  unretarded 
life  and  vigour  ;  and  to  realize  the  solemn  and  awful 
scenes  of  the  invisible  world  ;  the  world  of  unbodied 
spirits. 

Death,  liowever,  has  its  glooms  and  its  terrors  ;  par- 
ticularly as  respects  those  who  are  destitute  of  the  faith 
and  hope  of  the  gospel.  It  not  only  dissolves,  in  a 
moment,  all  worldly  connexions,  and  separates  from  all 
endearments  of  a  worldly  nature  ;  but  it  concludes  for- 
ever, the  day  of  probation,  and  the  day  of  grace.  O 
what  need  there  is  of  that  "  Faith,  which  is  the  substance 
of  things  hoped  for,  and  the  evidence  of  things  not  seen," 
in  the  solemn  moment  of  exchanging  worlds  !  How  happy 
must  they  be,  who  in  the  exercise  of  a  lively  faith  and  hope 
in  Jesus  Christ,  can  sing,  with  humble  confidence,  the 
triumphant  song, "  O  death,  where  is  thy  sting  ?  0 
grave,  where  is  thy  victory  ?  The  sting  of  death  is  sin, 
and  the  strength  of  sin  is  the  law  ;  but  trianks  be  to  God, 
Avhogiveth  us  the  victory,through  our  Lord  Jesus  Christ." 
'^  Precious  in  the  sight  of  the  Lord  is  the  death  of  his 
saints."  But  infinitely  terrible  in  his  sight  is  the  death 
of  sinners. 

Having  dilated  thus  far,  on  the  particular  subject  of 
death  ;  we  proceed  to  consider  the  separate  state  both 
of  saints  and  sinners.  By  the  separate  state,  is  meant 
that  state  of  existence,  in  which  the  soul  and  body  are 
separate  from  each  other  ;  or  the  state  of  departed  souls. 
The  bodies  of  both  saints  and  sinners,  moulder  down  to 
common  dust;  in  which  state  they  will  continue,  till 
the  resurrection,  when  "  this  corruptible  shall  put  on 
incorruption,  and  this  mortal  shall  put  on  immortalit3%" 

With  regard  to  the  separate  state  of  the  soul,  different 
opinions  have  been  entertained.  Some  have  supposed, 
that  between  death  and  the  resurrection,  mankind  are  in 
a  state  of  dormancy,  and  insensibility.  But  it  is  as 
difficult  to  conceive  of  a  motive  to  this  opinion,  as  of  an 
argument  to  support  it.  Sinners  may  imagine,  that  it 
aflSrds  to  them  a  long  reprieve  from  deserved  punish- 
ment;  but  in  this  they  are  under  a  gross  mistake  :  For, 
in  a  state  of  dormancy,  time  is  wholly  lost ;  so  that  the 
27 


802  DEATH,   AND    THE 

moment  of  death,  would  seem  to  be  immediately  con- 
nected with  the  moment  of  resurrection.  On  the  part  ot 
the  wicked,  therefore,  nothing  is  gained  by  this  opinion  ; 
and  on  the  part  of  the  righteous,  much  is  lost.  They 
loose  the  privilege  of  beiiig  spectators  of  the  wonderful 
works  of  divine  providence  and  grace,  down  through  the 
latter  day  of  glory  of  the  church,  and  to  the  day  of  the 
resurrection  of  the  dead,  and  the  conflagration  of  the 
world. 

But  the  more  general  opinion  is,  that  the  separate 
state  is  a  state  of  sensible  existence  ;  a  state  of  perfect 
holiness  and  happiness  to  the  righteous  :  and  a  state  of 
perfect  sinfulness  and  misery  to  the  wicked.  This 
opinion  appears  to  be  abundantly  supported  by  the  holy 
scriptures.  "  I  heard  a  voice  from  heaven,"  says  John 
the  Ilevelator  "  saying  unto  me.  Write  ;  blessed  are  the 
dead  who  die  in  the  Lord,  from  henceforth  ;  yea,  saith 
the  spirit,  that  they  may  rest  from  their  labors,  and  their 
works  do  follow  them."  They  are  said  to  be  now  hies- 
sed,  while  they  are  in  the  congregation  of  the  dead.  They 
are  blessed  in  p?irticu\2iY,  from  henceforth,  from  and  after 
the  separation  of  the  soul  and  the  body,by  natural  death. 
"  And  their  works  do  follow  them."  They  commence, 
at  their  death,  a  glorious  retribution  ;  and  begin  to  reap 
the  reward  of  all  their  labors,  and  toils,  and  sufferings  in 
the  cause  of  Christ.  By  this  passage,  the  state  of  de- 
parted saints  is  explained  ;  and  proved  to  be  a  state  of 
high  felicity. 

The  separate  state  of  sinners  is  taught,  with  equal 
clearness,  by  the  story  of  the  rich  man,  and  Lazarus. 
"  Lazarus,  the  beggar  died,  and  was  carried  by  angels 
into  Abraham's  bosom.  The  rich  man  also  died,  and 
was  buried  ;  and  in  hell  he  lift  up  his  eyes,  being  in  tor- 
ments." In  his  torments,  he  had  a  dialogue  with  Abra- 
ham, which  proves,  tliat  neither  he  nor  Abraham  was  in  a 
state  of  dormancy.  Call  this  a.  parable,  if  you  please. 
Yet  its  design  is  to  represent  the  matter  as  it  is  ;  and  it 
proves  the  separate  state  of  the  wicked,  as  well  as  that 
of  the  righteous,  to  be  a  state  of  sensibility ;  and  a 
state  of  awful  retribution. 


SEPARATE    STATE,  503 

To  the  penitent,  dying  thief  on  the  cross,  Christ  said, 
••  To  day  shalt  thou  be  with   me  in  paradise."     That 
there  is  a  heavenly  paradise,  from  which  Christ  came,  and 
to  which  he  and  all  his  followers  go,  when    they  leave 
this  world,  is  abundantly  testified  intlie  scriptures.     To 
this  glorious  residence,  the  martyr  Stephen  desired  to  be 
received,  when  he  prayed,  in  the  agonies  of  death,"  Lord 
Jesus,  receive  my  spirit."     Here  are  the  many  mansions, 
provided  for  the  accommodation  of  all  that  die  in  the  faith. 
In  the  Ecclesiastes,  we  have  a  plain  account  of  death 
and  the  separate  state.     "  Then  shall  the  dust  return  un- 
to the  earth  as  it  was,  and  the  spirit  shall  return  unto 
God  who  gave  it."     The  plain  meaning  is,  that  at  death, 
the  spirit,  or  soul  of  man,  instead   of  going  into  a  long 
oblivion,  returns  to  God  immediately,  to  receive  its  des- 
tiny, as  in  the  case  of  the  rich  man   and  Lazarus.     At 
death,  the  day  of  probation  is  finally  closed,  and  the  des- 
tiny of  saints  and  sinners,  which  will  be  confirmed  pub- 
licly at  the  day  of  judgment,  is  established. 

If  we  cast  an  eye  over  the  revelations  made  to  the 
Apostle  John,  we  shall  find  superabundant  evidence  of 
tlie  sensible  existence  and  activity  of  the  souls  of  man- 
kind, between  death  and  the  final  judgment.  Visions  of 
the  heavenly  state,  in  which  the  saints  in  glory  are  seen 
and  heard,  celebrating  tlie  glory  of  God  and  the  Lamb,  are 
a  clear  and  decisive  evidence  of  their  sensible  existence, 
and  high  felicity.  The  souls  of  tlic  martyrs,  in  particular, 
are  said  to  cry  witii  a  loud  voice,  "  How  long,  O  Lord, 
holy  and  true,  dost  thou  not  avenge  our  blood  on  them 
that  dwell  on  the  earth."  We  have  an  account  of  one  of 
the  heavenly  messengers  expressly  declaring  himself  to 
be  of  the  human  race.  "  I  am  thy  fellow  servant,  and  of 
thy  brethren,  the  prophets,  and  of  them  that  keep  the  say- 
ings of  this  book." 

There  is,  on  the  whole,  no  want  of  evidence  of  the 
sensible  existence  of  all  the  dead,  both  saints  and  sinners, 
in  the  state  of  separation  from  their  mortal  bodies.  The 
Apostle  Paul,  anticipating  the  glories  of  the  heavenly 
state,  had  a  desire  to  depart,  not  into  a  state  of  oblivion, 
till  the  resurrection  of  the  dead  ;  but  to  be  with  Jesus. 
He  desired  "  to  be  absent  from  the  body,  that  he  might 


THE    RESURRECTION 


be  present  willi  the  Lord."  The  expectation  of  Paul 
was,  that  immediately  after  the  death  of  his  body,  he 
should  find  himself  in  the  glorious  presence  of  his  divine 
Redeemer,  celebrating  his  praise,  with  innumerable  hosts 
of  angels,  and  of  the  spirits  of  just  men  made  perfect. 
And  this  was  a  just  and  reasonable  expectation.  For  the 
souls  of  men,  whether  in  or  out  of  the  body,  are  capable 
of  beholding  the  astonishing  and  glorious  events  of  divine 
providence  and  grace  in  this  world.  Here  they  can  wit- 
ness the  displays  of  the  power  and  glory  of  God,  in  the 
protection  and  progress  of  his  church,  notwithstanding 
the  temporary  triumphs  of  the  adversary.  Even  in  the 
separate  state,  they  will  be  witnesses  of  the  conquest  of 
Satan,  and  of  the  universal  triumph  of  truth.  They  will 
be  witnesses  of  the  last  efforts  of  the  adversary,  and  be 
prepared  to  concur  in  tlie  final  judgment  of  the  world. 


ESSAY  XXXVI. 

The  Resurrection  of  the  Bead, 

The  two  great  and  concluding  subjects,  in  the  system 
of  divine  truth,  are  the  resurrection^  and  final  judgment. 
That  there  will  be,  at  the  end  of  the  world,  a  resurrec- 
tion of  the  dead,  both  of  saints  and  sinners,  "  the  just  and 
the  unjust,"  is  a  doctrine  clearly  revealed  in  the  holy 
scriptures;  and  a  doctrine  highly  interesting  and  impor- 
tant. For,  should  this  prove  false,  the  gospel  system 
must,  of  course,  fall  to  the  ground.  But,  that  death  and 
bell,  or  death  and  the  grave,  and  the  earth  and  the  seas, 
shall  deliver  up  the  dead  that  are  in  them,  is  plainly 
declared,  as  it  was  revealed  to  the  Apostle  John.  The 
Sadducees,  who  denied  the  doctrine  of  the  resurrection, 
and  the  existence  of  angels  and  spirits ;  and  who  held  to 
annihilation ;  were  confuted  by  the  quotation  of  what 
the  liord  said  to  Moses  in  the  bush ; «'  1  am  the  God  of 
Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob. 
God  is  not  a  God  of  the  dead,  but  of  the  living."    These 


OF    THE    DEAD.  SO.6 

patriarchs  must  have  been  in  existence,  and  in  hopes  of 
the  resurrection,  when  the  Saviour  made  these  declara- 
tions ;  or  the  Lord  could  not  then  have  been  their  living 
and  true  God. 

In  the  Old  Testament,  are  found  several  testimonies 
of  the  resurrection  of  the  dead.  Speaking  of  bodily  death, 
Job  sajs,  "  Man  lieth  down  and  riseth  not  till  the  heavens 
he  no  more ;"  plainly  implying,  that  when  the  heavens 
shall  be  no  more^  when  they  shall  pass  away,  with  a  great 
noise ;  and  when  the  earth  also,  and  the  works  that 
are  therein  shall  be  burnt  up;  tlien  shall  man  rise  from 
the  dead.  "  I  know,"  says  Job,  "  that  my  Redeemer 
liveth,  and  that  he  shall  stand,  at  the  latter  day,  upon 
the  earth ;  and  though,  after  my  skin,  worms  sliall  des- 
troy this  body ;  yet  in  my  flesh,  I  shall  see  God  ;  whom 
I  shall  see  for  myself  and  not  another,  though  my  reins 
shall  be  consumed  within  me."  "  I  shall  be  satisfied," 
says  the  Psalmist  "  when  I  awake  with  thy  likeness." 
Alluding  to  this  the  Apostle  teaches  us,  that  the  bodies  of 
the  saints,  in  the  resurrection,  will  be  fashioned  like  unto 
Christ's  glorious  body.  In  the  prophecy  of  Isaiah,  the 
doctrine  of  the  resurrection  is  suggested  in  these  words, 
"  He  will  swallow  up  death  in  victory."  Paul  makes  an 
application  of  these  words  to  the  doctrine  of  the  resur- 
rection. "  0  death,  where  is  thy  sting  ?  O  grave,  where 
is  thy  victory  ^  The  sting  of  death  is  sin,  and  the  strength 
of  sin  is  the  law.  But  thanks  be  to  God,  who  giveth  us 
the  victory,  through  our  Lord  Jesus  Christ."  The  solemn 
testimony  of  Christ  to  the  doctrine  of  the  resurrection  is 
this  :  "  Verily,  verily  I  say  unto  you ;  the  hour  is  coming, 
in  which  all  that  are  in  their  graves  shall  hear  his  voice, 
and  shall  come  forth,  they  that  have  done  good,  uftto  the 
resurrection  of  life ;  and  they  that  have  done  evil,  unto 
the  resurrection  of  damnation."  This  doctrine  was  well 
understood  by  the  followers  of  Christ.  Martha,  the  sister 
of  Lazarus,  being  informed  that  her  brother  should  rise 
again,  replied,  "  1  know  that  he  shall  rise  again,  in  the 
resurrection,  at  the  last  day."  By  the  Apostles,  the 
resurrection  of  the  dead  was  considered  as  a  capital  doc- 
trine ;  constituting  an  important  part  of  their  ministerial 
)abor.  They  preached,  "  through  Jesus,  the  resurrection 
*37 


S03  THE    RESDRRECTIOri 

of  the  dead."  With  the  Sadducees  and  proud  philoso- 
phers,  thej  had  much  debate  on  this  subject.  Some 
mocked  ;  some  said  "  The  resurrection  is  past  already." 
Others  said.  The  thing  is  incredible,  because  it  is  unphi- 
losophicaL  This  was  a  plausible  objection ;  but,  by  the 
way,  the  scriptures  do  not  consider  the  resurrection  of 
the  dead  as  an  operation  of  the  laws  of  nature  ;  but  as  au 
immediate  eftect  of  infinite  power.  In  this  view,  "  Why 
should  it  be  thought  a  thing  incredible,  that  God  should 
raise  the  dead  .^"  Jesus  Christ,  beyond  all  doubt,  is  aris- 
en from  the  dead.  He  was  as  evidently  alive,  from  the 
third,  to  the  fortieth  day  after  his  crucifixion,  as  at  any 
period  of  his  incarnation  !  He  was  often  seen  by  his  dis- 
ciples ;  ate,  drank,  and  conversed  with  all  his  intimate 
friends.  It  is  said,  "  He  was  seen  by  many  infallible 
witnesses."  He  taught  and  commissioned  his  Apostles  ; 
*'  Go,  teach  all  nations."  And,  by  them  he  was  seen  to 
ascend  to  glory.  It  is  on  the  ground  of  Christ's  resur- 
rection, that  the  gospel  has  been  supported,  and  the 
cliurch  has  been  established.  Had  there  been  no  resur- 
rection of  the  dead,  Christ  could  not  have  been  raised  : 
and,  says  the  Apostle,  "  If  Christ  be  not  risen,  then  is 
our  preaching  vain,  and  your  faith  is  also  vain."  If  Christ 
be  not  risen  from  the  dead,  it  is  altogether  unaccountable, 
how  his  weak  and  trembling  followers  could  have  had  in- 
fluence to  propagate  such  a  doctrine  and  belief,  among 
the  learned  Jews  and  Romans :  and  how  this  doctrine 
could  have  been  embraced  and  supported,  by  all  the  wise 
and  candid,  down  to  this  day.  But,  the  resurrection  of 
Jesus  Christ  being  proved,  it  establishes  the  doctrine  of 
the  resurrection  of  all  the  dead.  According  to  divine  tes- 
timony, "  there  shall  be  a  resurrection  of  the  dead,  both 
of  the  just  and  of  the  unjust."  Christ  was  the  first  be- 
gotten from  the  dead  ;  the  first  fruits  of  them  that  slept 
in  the  grave.  He  being  raised,  the  resurrection  of  all 
the  dead  is  amply  secured. 

The  doctrine  of  the  resurrection  being  understood  and 
established  5  we  proceed  to  consider  the  manner  of  this 
v/onderful  work  of  God.  All  that  we  can  understand,  or 
need  to  learn  of  the  manner  of  this  divine  operation  is  sta- 
ted distinctly,  in  the  noted  1  Cor.  xv.     "  But  some  man 


OP    THE    DEAD.  SOT 

will  say,  How  are  the  dead  raised  up  r  and  with  what 
body  do  they  come  ?  Thou  fool ;  that  which  thou  sowest 
is  not  quickened  except  it  die."  The  ohject  of  the  sower 
is  the  crop.  But  without  the  dissolution  of  the  seed,  tliere 
can  be  no  crop.  It  is  added ;  "  And  that  which  thou 
sowest,  thou  sowest  not  that  body  which  shall  be,  but  bare 
grain."  Thou  sowest  not  the  crop,  which  springs  and 
vegetates  from  the  seed  ;  but  barely  the  seed  itself,  what- 
ever it  be  ;  whether  it  be  wheat,  or  any  other  grain.  It 
is  added,  "  But  God  giveth  it  a  body,  as  it  hath  pleased 
him,  and  to  every  seed  its  own  body."  Although  God, 
by  his  own  sovereign  agency,  produces  the  crop  ;  yet,  as 
in  all  his  works,  he  observes  a  strict  order  and  consisten- 
cy. He  never  produces  cockle  from  the  seed  of  wheat ; 
nor  wheat  from  the  seed  of  cockle.  "  Whatsoever  a  man 
soweth,  that  shall  he  also  reap." 

On  this  wonderful  and  mysterious  subject,  it  is  added, 
"There  are  celestial  bodies,  and  bodies  terrestrial. 
There  is  a  natural  body,  and  there  is  a  spiritual  body." 
Of  these  different  bodies,  we  can  have  but  a  faint  concep- 
tion, till  an  actual  resurrection  explains  the  subject. 
One  thing  is  clear  however,  that  flesh  and  blood  cannot 
inherit  the  kingdom  of  God  :  neither  doth  corruption  in- 
herit incorruption.  Doubtless  the  celestial  and  spiritual 
body  is  different,  in  its  essential  properties  from  the  nat- 
ural and  material  body :  for  it  is  incorruptible,  and  dura- 
ble as  eternity — capable  of  endless  bliss,  or  endless  woe. 

The  Apostle  proceeds  to  state  the  doctrine  of  the  res- 
urrection, as  it  respects  that  generation,  wiiich  shall  be 
found  alive,  at  the  coming  of  Christ  to  Judgment.  "  Be- 
hold !  I  shew  you  a  mystery.  We  shall  not  all  sleep." 
A  whole  generation,  consisting  of  saints  and  sinneis,  shall 
be  found  alive,  at  the  coming  of  Christ,  with  all  his  holy 
angels.  All  the  wicked  will  be  found  in  arms,  surround- 
ing the  camp  of  the  saints,  and  the  beloved  city,  which  is 
the  church  of  Christ,  ready  to  devour  the  holy  seed.  On 
all  these,  "  fire  will  come  down  from  God  out  of  heaven 
and  destroy  them."  With  all  the  wicked  of  former  ages, 
they  will  then  rise  to  shame  and  everlasting  contempt. 

Far  different  will  be  the  case,  as  respects  the  saints  of 
that  last  generation.     Like  Enoch  and  Elijah,  they  shall 


303  THE    HESURRECTIOIf  kc. 

be  translated,  and  shall  not  see  death.  ''  We  shall  not 
all  sleep,  but  we  shall  be  changed,  in  a  moment,  in  the 
twinkling  of  an  eje,  at  the  last  trump  ;  for  the  trumpet 
shall  sound,  and  the  dead  shall  be  raised  incorruptible, 
and  we  shall  be  changed."  All  the  saints  then  alive,  shall 
in  an  instant,  be  changed  into  an  incorruptible  state,  like 
that  of  the  saints  who  shall  have  experienced  death  and 
the  resurrection.  For,  it  is  added,  "  This  corruptible 
must  put  on  incorruptlon,  and  this  mortal  must  put  on 
immortality.''  Saints  and  sinners  will  be  equally  incor- 
ruptible and  immortal.  This  great  change  will  take 
place  at  the  end  of  the  world  ;  as  preparatory  to  the  final 
judgment.  For  it  is  said,  "  The  Lord  himself  shall  de- 
scend from  heaven,  with  a  shout,  and  with  the  voice  of 
the  Archangel,"  who  is  Jesus  Christ ;  "  and  with  the 
trump  of  God ;  and  the  dead  in  Christ  shall  rise  first." 
They  shall  rise  before  the  living  saints  "  shall  be  chan- 
ged." "Then  we,"  meaning  the  saints  who  shall  be 
alive  and  remain  at  the  end  of  the  world,  "  we  that  are 
alive  and  remain,  shall  be  caught  up  together  with  theai 
in  the  clouds,  to  meet  the  Lord  in  the  air;  and  so  shall 
we  ever  be  with  the  Lord."  This  is  the  scriptural 
account  of  the  resurrection  of  the  saints,  who  have  enjoy- 
ed the  blessedness  of  those  who  die  in  the  Lord,  Their 
resurrection  is  glorious.  For  their  very  bodies,  as  we 
have  found,  will  be  raised  in  consummate  beauty  and 
splendor  ; /as/aowec?  like  unto  Chrisfs  glorious  body ; 
and  fitted  for  perfect  and  eternal  felicity.  Well  may 
the  suffering  saints  on  earth  be  "  looking  for,  and  hasting 
unto  the  coming  of  the  day  of  God,  wherein  the  heavens 
being  on  fire  shall  be  dissolved,  and  the  elements  shall 
melt  with  fervent  heat."  "  Nevertheless,  we  according 
to  his  promise,  look  for  new  heavens,  and  a  new  earth, 
wherein  dwelleth  righteousness." 

Thus,  at  the  end  of  the  material  world,  all,  both  bad 
and  good,  must  be  raised  to  immortality;  and  must  bid 
adieu  to  all  that  is  terrestrial.  These  bodies,  mouldered 
to  atoms,  are  to  be  reanimated,  and  made  spiritual, 
though  distinguished  from  the  soul.  A  re-union  of  the 
soul  and  body  will  be  a  prerequisite  to  the  final  judgment, 
and  to  the  o;reat  awards  of  the  eternal  world.    The  doc- 


THE    FINAL    JUDGlilENT.  S09 

trine  of  the  resurrection,  though  it  may  seem  to  some 
unessential,  to  others  incredible,  and  to  all  mysterious ; 
was  labored  by  the  Apostles,  as  a  most  discriminating 
point — a  point  on  which  the  whole  gospel  scheme  was 
suspended.  Reject  this  doctrine,  therefore,  and  to  be 
consistent,  the  whole  book  of  divine  revelation  is  to  be 
rejected. 


ESSAY  XXXVII. 

TJm  Final  Judgment 

Having  briefly  discussed  the  doctrine  of  the  resur- 
rection of  the  dead,  one  great  end  of  which  is,  that  all 
mankind  may  be  made  to  appear,  in  their  true  character, 
before  the  judgment  seat  of  Christ ;  we  now  proceed  to 
the  doctrine  of  the  final  judgment  of  the  world. 

On  this  great  and  interesting  doctrine,  the  holy  scrip- 
tures are  very  plain  and  explicit ;  as  might  well  be  ex- 
pected, since  it  is  a  doctrine  made  known,  only  by  divine 
revelation.  This  doctrine,  when  revealed  to  mankind  by 
divine  inspiration,  appears,  on  many  accounts,  to  be  high- 
ly reasonable  and  important  ;  but  without  a  revelation 
from  God,  it  could  never  have  been  determined  whether 
it  were  reasonably  to  be  expected  or  not  ;  or  whether  it 
were  expedient  or  inexpedient  that  God  should  judge  the 
world.  In  the  light  of  the  holy  scriptures,  we  clearly  see 
it  to  be  of  infinite  importance,  that  God  should  bring  all 
his  rational  and  accountable  creatures  before  his  judg- 
ment seat,  that  he  might  make  a  public  display  of  his 
infinite  wisdom,  righteousness,  goodness,  mercy  and 
faithfulness  in  his  administrations.  It  is  highly  impor- 
tant, not  only  that  God  should  do  right,  but  also,  that  he 
should  display  his  righteousness,  in  all  his  administra- 
tions, and  in  the  view  of  all  his  intelligent  creatures. 
And,  in  what  way  can  this  be  done  more  effectually,  than 
by  a  full  and  complete  exhibition  of  every  character,  be- 
fore the  assembled  universe  ?  Accordingly  it  is  written, 


910  THE    FINAL   JDDGME.NT. 

and  by  all  cantlid  minds,  it  is  believedj  that  "  God  hatii 
appointed  a  day,  in  which  he  will  judge  the  world  in 
righteousness,  by  that  man  whom  he  hath  ordained, 
whereof  he  hath  given  assurance  unto  all  men,  in  that  he 
liath  raised  him  from  the  dead."  It  is  also  written  and 
believed,  that  "  We  must  all  appear  before  the  judgment 
seat  of  Christ,  that  every  one  may  receive  the  things 
done  in  his  body,  according  to  that  he  hath  done,  whether 
it  be  good  or  bad."  The  moral  improvement  of  this  doc- 
trine is  in  the  next  words  ;  "  Knowing  therefore  the  ter- 
ror of  the  Lord,  we  persuade  men."  Another  statement 
of  the  doctrine  before  us,  is  in  these  words:  "God  shall 
bring  ever}^  work  into  judgment,  with  every  secret  thing, 
whether  it  be  good,  or  whether  it  be  evil."  "  This," 
saith  Solomon,  "  is  the  conclusion  of  the  whole  matter." 
The  inference  is,  "  Fear  God,  and  keep  his  command- 
ments ;  for  this  is  the  duty  of  man." 

In  these  passages  of  scripture, 'three  ideas  are  promi- 
nent. 1.  That  all  will  appear  in  judgment^  without  the 
possibility  of  escape.  "  All  that  are  in  their  graves  shall 
hear  his  voice,  and  come  forth."  The  sea,  as  well  as  the 
earth  shall  deliver  up  its  dead.  Even  though  the  moun- 
tains fall  on  some,  and  the  hills  cover  them  ;  yet  the  moun- 
tains and  hills  shall  be  dissolved,  and  the  elements  shall 
melt  with  fervent  heat.  "  The  earth  also  and  the  works 
that  are  tlierein  shall  be  burnt  up."  The  material  world 
shall  be  annihilated.  All  the  dead  shall  be  raised  incor- 
ruptible, all  shall  come  to  judgment. 

2.  Another  idea  is,  that  every  work^  good  or  bad,  every 
moral  exercise,  every  secret  thing,  good  or  evil,  and  how- 
ever deeply  concealed  by  falsehood  or  hypocricy,  Avill  be 
fully  brought  to  light,  by  the  heart  searching  God.  "  I 
the  Lord  search  the  heart,  I  try  the  reins,  to  give  unto 
every  man  according  as  his  wort  shall  be." 

3.  Another  idea  is,  That  the  judgment  of  the  ivorld  be- 
longs to  Christ,  "  The  Father  judgeth  no  man,  but  hath 
committed  all  judgment  unto  the  Son ;  that  all  men 
should  honor  the  Son,  even  as  they  honor  the  Father. 
The  Son  of  God  is  to  be  the  Judge  of  the  world  ;  by  which 
it  appears  beyond  all  controversy,  that  the  Son  of  God  is 
divincj  and  is  Jehovah.    It  is  God  who  judgeth  the  se- 


THE    FINAL    JDDGMENt.  oil 

crets  of  men.  But  he  does  this  great  work  by  Jesus 
Christ  Christ  is  ordained  of  God  to  be  the  judge  of  quick 
and  dead.  So  that  the  great  Judge  of  the  world  is  to  be 
a  visible  God  and  Judge.  "  Behold  he  cometh  with 
clouds,  and  every  one  shall  see  him,  and  thej  also  who 
have  pierced  him  ;  and  ail  the  kindreds  of  the  earth  shall 
wail  because  of  him."  Oh,  who  can  stand  before  his  in- 
dignation !  When  Christ  appears  in  the  clouds  of  heaven, 
he  will  appear  in  the  same  form  in  which  he  ascended,  in 
the  presence  of  his  disciples.  Accordingly,  when  his  dis- 
ciples saw  him  ascend  to  glory,  it  was  announced  to  them 
by  the  attending  angels,  that  "  this  same  Jesus,  who  was 
taken  up  from  them  into  heaven,  should  so  come,  in  like 
manner  as  they  had  seen  him  go  into  heaven." 

By  Matthew,  the  Evangelist,  we  have  the  most  plain 
and  literal  account  of  the  coming  of  Christ,  at  the  last 
great  day,  and  of  the  process  of  the  final  judgment. 
•'  When  the  Son  of  man  shall  come  in  his  glory,  and  all 
the  holy  angels  ^ith  him,  then  shall  he  sit  upon  the  throne 
of  his  glory,  and  before  him  shall  be  gathered  all  nations, 
and  he  shall  separate  them  one  from  another,  as  a  shep- 
herd divideth  his  sheep  from  the  goats.  And  he  shall  set 
the  sheep  on  his  right  hand,  but  the  goats  on  the  left.  Then 
shall  the  king  say  to  those  on  his  right  hand,  Come  ye 
blessed  of  my  Father,  inherit  the  kingdom  prepared  for 
you,  fi'om  the  foundation  of  the  world.  For  1  was  an 
hungred,  and  ye  gave  me  meat,  thirsty,  and  ye  gave  me 
drink,  naked,  and  ye  clothed  me."  In  this  world,  they 
had  expressed  their  friendship  to  Christ  by  deeds  of  char- 
ity to  his  followers.  "  Then  shall  he  say  also  to  them  on 
his  left  hand,  Depart  froni  me,  ye  cursed  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels.  For  I  was 
hungry,  and  ye  gave  me  no  meat,  thirsty,  and  ye  gave  me 
no  drink;"  but  have  exhibited  a  character  in  this  life, 
unfriendly  to  your  brethren,  and  to  your  Saviour,  who  is 
to  be  your  final  judge.  The  conclusion  is,  that  "these 
shall  go  away  into  everlasting  punishment,  but  the  right- 
eous into  life  eternal." 

Thus  it  appears,  that  Christ  will  be  the  Judge  of  the 
world  ;  and  tliat  the  judgment  will  be  administered  ac- 
cording to  the  character  which  is  formed  in  the  present 


life ;  which  is  the  only  probationary  state.    All  beyond 
is  endleasjoy  or  endlesis  pahu 

Of  how  long  duration  the  day  of  judgment  will  be,  we 
know  not.  Suppose  it  to  be  a  thousand  years,  according 
to  human  reckoning  of  time ;  this,  accortling  to  the  figur- 
ative style  of  the  scriptures,  may  be  called  a  day.  Such 
mavany  period  of  time  be  denominated,  whether  definite 
or  indefinite.  The  period  will  doubtless  be  of  sufficient 
duration  for  the  trial  and  adjudication  of  all  the  holy  an- 
gels, men  and  devils.  For,  when  Christ  shall  come  in  his 
glory,  he  will  bring  all  his  holy  angels  with  him  ;  and  it  is 
said,  '•  God  spared  not  the  angels  that  sinned,  hut  cast 
them  down  to  hell,  and  delivered  into  chains  of  darkness, 
lobe  reserved  nnto  judgment/'  '•  And  the  angels  that 
kept  not  their  first  estate,  but  left  their  own  habitation, 
he  hath  reserved  in  everlasting  chains,  unto  the  judgment 
of  the  great  day.''  All  these,  together  with  the  unnum- 
bered millions  of  the  human  family,  will  have  their  whole 
characters  so  fully  investigated,  tliat  thej^  will  appear  to 
the  assembled  universe,  in  their  true  light.  Probably,  in 
the  resurrection  state,  when  mortal  man  shall  have  put 
on  immortality,  and  when  death  shall  be  swallowed  up  of 
life,  mankind  V ill  be  made  capable  of  a  very  rapid  and 
intuitive  discovery  and  comprehension  of  characters  pre- 
sented to  their  view.  Yet,  being  finite  and  limited  in 
their  conceptions,  they  must  comprehend  objects,  and 
measure  time,  only  by  succession.  This  being  the  case, 
a  common  day  would  be  insufficient  for  so  great  a  work, 
as  that  of  the  final  judgment  of  the  world.     Further, 

In  the  minds  of  many,  it  is  doubtful  whether  the  sins 
of  the  redeemed,  or  of  the  saints,  will  be  brought  to  light, 
in  the  final  judgment.  Their  sins  are  said  to  be  not 
only  forgiven  and  paixloned  :  but  also  to  be  blotted  owf, 
covered  J  and  rememoeved  no  nwre.  In  reply  to  this,  it 
mv\v  be  observed,  that  these  particular  expressions  are 
evidently  designed  to  teach  us  the  full,  final  and  absolute 
pai-don  of  the  sins  of  the  penitent ;  rather  than  their 
being  for2;otten,  in  a  literal  sense  ;  or  blotted  out  of  tlie 
book  of  God's  remembrance.  That  God  should  forget 
our  transgressions,  and  not  literally  remember  our  sins, 
is  absolutely  impossible.     These  expressions,  therefore, 


THE    FIWAL  JUDGMENT.  815 

arc  doubtless  used  in  a  mctapliorical  sense.  But  when 
it  is  said,  "  God  shall  bring  ever^  work  into  judgment, 
with  every  secret  thing,  whether  it  be  good  or  whether  it 
be  evil  ;"  there  is  no  appearance  of  metaphor.  These 
words  do  not  admit  of  any  other  construction  but  that 
which  is  literal.  The  testimony  is  plain,  that  the  whole 
character  of  every  individual,  whether  saint  or  sinner, 
shall  be  fully  exhibited.  This,  in  numberless  instances, 
will  be  found  necessary  to  a  full  and  perfect  exhibition  of 
the  character  of  sinners.  Saints  and  sinners  are  often 
connected  together,  more  or  less,  in  sinful  conduct  :  So 
that,  to  reveal  the  sins  of  one,  necessarily  reveals  the 
sins  of  the  other.  To  bring  to  view  the  sins  and  imper- 
fections of  the  saints,  in  the  final  judgment,  will  be  also 
necessary,  that  their  various  degrees  of  glory  may  appear 
to  be  just  and  right.  To  expose  to  view  the  sins  ot  the 
saints,  at  the  day  of  judgment,  will  be  necessary  to  a 
proper  manifestation  of  their  repentance,  faith,  humility, 
meekness  and  hope  in  Christ ;  and  of  the  riches  of  divine 
grace,  in  their  forgiveness  and  salvation.  Nor  will  any 
christian,  who  is  made  perfect  in  glory,  be  at  all  unwil- 
ling, that  God  should  glorify  himself,  and  display  his 
justice  and  bis  grace,  in  bringing  every  one  of  his  works 
into  judgment,  with  every  secret  thing,  whether  it  be 
good,  or  whether  it  be  evil. 

It  hence  appears,  that  the  day  of  judgment  and  final 
retribution  will  be  a  very  great,  solemn,  and  interesting 
day.  It  will  reveal  the  secrets  of  all  hearts;  and  termi- 
nate in  the  final  and  unspeakable  blessedness  of  all  tiie 
saints  ;  and  in  the  perdition  of  ungodly  men. 

Not  only  will  the  glory  of  God  be  most  richly  display- 
ed, by  the  final  result ot  the  great  day  of  accounts;  but 
rebellion  will  be  crushed  forever.  It  will  never  more  be 
excited  against  tbe  holy  kingdom  of  Jehovah.  Nor  will 
the  state  of  finite  beings  ever  again  be  altered.  "  He 
that  is  unjust,  let  him  be  unjust  still  ;  and  he  that  is  filthy, 
let  him  be  filthy  still ;  and  he  that  is  righteous,  let  bim  be 
righteous,  still  ;  and  he  that  is  holy,  let  him  be  holy  still. 
And  behold  I  come  quickly,"  says  the  great  Judge,  and 
my  reward  is  with  me,  to  jjive  to  every  man  according  a^ 
his  work  shall  be.  I  am  Alplia  and  Omega,  the  beginning 
9.S 


lUK    FI]NAL    JUBGMJiNT. 


and  the  end,  the  first  and  the  last.  Blessed  are  thej  that 
do  his  commandments,  that  they  may  have  a  right  to  the 
tree  of  life,  and  may  enter  in  through  the  gates  into  the 
city.  For  without  are  dogs,  and  sorcerers,  and  whore- 
mongers, and  murderers,  and  idolaters,  and  whosoever 
loveth  and  maketh  a  lie."  Such  will  be  the  result  of  the 
great  day  of  final  awards.  It  will  issue  in  the  consum- 
mate glory  and  felicity  of  all  the  saints  and  holy  angels, 
in  the  New-Jerusalem  ;  and  in  the  perdition  of  all  the 
ungodly.  The  same  result  is  stated  by  the  Apostle  Paul. 
^'  Seeing  it  is  a  righteous  thing  with  God,  to  recom- 
pense tribulation  to  them  that  trouble  you  ;  and  to  you 
who  are  troubled,"  to  recompense  "  rest  with  us,  when 
the  Lord  Jesus  shall  be  revealed  from  heaven,  with  liis 
mighty  angels,  in  flaming  fire,  taking  vengeance  on  them 
that  know  not  God,  and  that  obey  not  the  gospel  of  our 
Lord  Jesus  Christ;  who  shall  be  punished  with  everlast- 
ing destruction  from  the  presence  of  the  Lord,  and  from 
the  glory  of  his  power,  when  he  shall  come  to  be  glorified 
in  his  saints,  and  to  be  admired  in  all  them  that  believe." 
Every  account  of  the  resurrection  and  final  judgment 
contained  in  the  bible,  comes  to  the  same  result.  So 
that  there  remains  no  hope  of  the  restoration  and  salvation 
of  those  who  die  in  their  sins.  But  "  blessed  are  the 
dead  who  die  in  the  Lord,  from  henceforth,"  and  forever. 

Amen. 


SUBSCRIBERS'  NAMES. 


MASSACHUSETTS. 

Stockbridge. 
Br.  O.  Partridge,  7. 
Cvrus  Williams, 
Asahel  J.  Bradley, 
Asa  Williams, 
Pi-entice  Williams, 
Moses  Barnum, 
Nathaniel  Sejuiour. 
Elisha  Brown, 
Henry  Lincoln, 
William  Bliss,  jr. 
Daniel  Phelps," 
David  CtKiwcU, 


Thaddeus  Pomeroy, 
Samuel  Jones, 
Rev.  E.  G.  Swift,  7, 
Josiah  Jones. 

Richmond, 
Abraham  Rosseter, 
Eunice  Rosseter, 
Samuel  Whelpley, 
Nathaniel  Bishop, 
Levi  Critenton, 
Zechariah  Pierson, 
Hugo  Burgliardt, 
William  Gaston, 
Calvin  Chittendon, 
Dan  Collins, 


Miles  Lyman, 
Samuel  O.  Cogswell, 
Timothy  Dudley, 
Joseph  Richai-ds, 
Peter  Hackley, 
John  Gaston, 
Warren  Beebe, 
Walter  Cook, 
Paul  Raymond, 
Eliza  Murphey, 
Timothy  Cole. 
West  Stockbridge, 
Abiathar  Fowler, 
Sands  Niles, 
Dn.  Thomas  Reed, 


Elisha  Lewis, 
David  Bradley, 
Rhoda  Woodruff^ 
Isaac  Barns, 
Obah  S)iiith, 
Edward  Munson, 
John  Griffith, 
Relieckah  Crocker, 
Eimice  Pomeroy, 
David  Brimsmaid, 
Benjamin  Lewis, 
Ohadiah  Ward, 
Peter  Van  Burrows. 

Tyrin^futm, 
Rev.  Jo5.  W.  Dow, 


aUBSCttlBERS'  NAMES. 


Stephen  T.Frtirbank 
Josiah  Brewer, 
Joshua  Brewer, 
Samuel  Tibbals, 
I'aul  S.  Cliapiu, 
Hannah  JacKsuu, 
Adonijah  BidweU, 
Thankful  Brewer, 
Silas  Brewer, 
Jesse  Laugtlon, 
Hannah  Brewer, 
Saiit'ord  Gieason, 
Asa  G.  Welch. 

Olis. 
Rev.  Jonatlian  Lee, 
Amos  Adams, 
Du.  Benj.  Barbur, 
David  Webster, 
I'heophiliis  Cook, 
Kbenezer  Jones, 
John  Webster, 
H.  Kinsbury, 
Isaac  Hunter. 

cm. 

Rev.  J.  W.  Cannon,4 

IViiuhor. 
Rev.  G.  Dorrance,  7. 

Tolland. 
Hev.  R.  Harrison,  7, 

Hillsdale. 
Rev.  W.  A.Harsley,  7 

Blanford, 
Rev,  John  Keep. 

JFcstfdd. 
Rev.  Isaac  Knapp. 

SpHuiJield. 
Rev.  Sam.  Osgood. 

East  Granville. 
Rev.  T.  M.  Cooky, 
Moral  school  Library 
Capt.  Natli.  Bates, 
James  Cooky,  Esq. 
JizekiL-l  Hayes. 

JVilliamntonvn. 
Daniel  Noble,  Esq. 
Chester  Balch, 
John  P.  Whitman, 
Rev.  R.  W.  Gridky. 

JVilliams  College 

Rev.   Z.    S.  Moore 

D.  D.  President. 


Palfrey  Downing,  2. 
Harley  Gootlwui, 
Ralsaman  Belknap. 

Attleborough 
Rev.  S.  S.  Nelson, 
Mary  Richards, 
Richard  Hunt, 
Joseph  I'iffany, 
Joseph  Fields, 
John  Read, 
Sally  Ide. 

Scekonk. 
Lewis  Kent. 
North  Frovidence. 
Stephen  Whii)ple. 
T/ieological  Seminary 

Professors. 
Eben.  Porter,  D.  D. 
Leon.  Woods,  D.  D. 
Rev.  Moses  Stewart. 

Students. 
S.  W.  Brace, 
O.  Dewey, 
E.  S.  Robinson, 

C.  Byington, 

D.  Wilson, 

W.  J.  Boardman, 
W.  P.  Kendrick, 
A.  Morse, 
W.  Cone, 
J.  M.  Smith, 
P.  Pay  son, 
P.  H.  Folker, 
K.  Cushman, 
A.  Sherwood, 
A.  Cumings, 
J.  Boardman,  jr. 
W.  Childs 
H.  Jackson, 
J.  Adams, 
L.  Whitney, 

A.  W.  Burnliam, 

E.  White, 

B.  Perry, 

L.  Hamilton. 

Phillips  Academy. 
E.  F.  Osborne, 
K.  Bedrick, 
J.  Newman, 
H.  T.  Brimsmade, 
J.  Bumham, 


Chester  Dewey,  Pro-    S.  H.  Fletclier, 

fessor  Math.,  &c.     J.  S.  Knowlton, 
J.  Brackett,  I'utor,  j  A.  Converse. 


C.  Jenkins,  Tutor, 
S.  Taylor,  Tutor, 
Theological  Society, 
"William  Richards, 
Anson  S.  Hooker, 
Alvan  Wheeler, 
Joseph  M.  Brewster, 
Isaac  Oakes, 
Jarel  Smith, 
Ibri  Wells, 
Adolplius  Terry. 

Andover. 
Ezra  Ingalls, 


B.  F.  Northrop. 

Spencer. 
Rev.  T.  Pope. 

Lanesboroiigh. 
Rev.  D.  Collins,  3. 
Reuben  Hall. 

Nexv  Ashford. 
Nathaniel  Harmon. 

Rev.  A.  Hy'de,  D.  D. 
Sally  Barlow,  7. 

Alford. 
Rev.  Aaron  Kinne. 


Sandisfield, 
Rev.  Levi  White,  7. 
Samuel  Wilcox, 7. 

Soufhfdd. 
William  Bettes. 
New  Marlborough. 
Joseph  P.  Sheldon, 
Erastus  Sheldon, 
Amos  King, 
Zenas  Wheeler, 
Mr.  Watson, 
Moses  Shepard, 
Luke  Harmon, 
Samuel  Beach, 
Edinond  C.  Peet, 
Asa  Sheldon,  2. 
John  Sheldon, 
Sanmel  Sheldon,  jr. 
Elias   i'aylor, 
Elisha  Harmon, 
Artch  Underwootl, 
Alpheus  Underwood 
Grove  Smith, 
Elijah  Sheldon, 
Electa  'i'racy, 
Roswell  Bentley, 
Hezekiah  G.  Butler, 
Remus  M.  Fo^\ler, 
Charles  AVright, 
Gideon  Beach, 
Almira  Shead, 
Jonathan  Harmon, 
Theoilore  SheLlon, 
Jonathan  Sheldon, 
Phinthas  Harmon. 
Middle  Granville. 
Re\'.  Joel  Baker, 
John  Robinson, 
Cyrus  Webster, 
Joel  Pomeroy, 
Lenox. 
Hon.  Wm.  Walker, 
Rev.  Sam'l  Shepard. 
James  Robbins. 


CONNECTICUT. 

Burlingfon. 
Rev.  Jon.  Miller, 
Simeon  Hart,  jr. 

Torringion. 
Rev.  Alex.  Gillet. 

Canton. 
Rev.  Jer.  Hallock, 
Luke  Barbur, 
Dr.  Everest. 

Torringford. 
Rev.  Sam'l.  J.  Mills, 
Dr.  Eben.  Miller, 
John  Barbur, 
Huldah  Watson. 

Cornwall. 
Rev.  Timothy  Stone 
^Tary  Jefters, 
Dr.  Eliakim  Mallary 
Nathan  Hart, 
Minor  Pratt, 
Jasper  Pratt, 


Phinehas  Baldwin,. 
Samuel  Rexford, 
James  AlUng, 
Ichabod  Howe, 
Daniel  Harrison, 
Hezekiah  Gold, 
Elias  Hart, 
Joseph  Scovill, 
Timothy  Johnson, 
Nehemiah  Baldwin, 
J.  Wads\\orth,  jr. 
Luther  Emmons, 
Julius  HoUister, 
Oliver  Burnham. 

Wooilbury, 
Rev.  G.  L.  Browneil 
Jesse  Miner, 
Asa  Judson, 
Asaliel  Mitchel,  jr. 
Ihaddeus  Miner, 
Ella  Ihomas. 
Natlian  Warner, 
Reuben  Hoichkiss, 
Daniel  Bacon, 
Chaunty  Crafts, 
Leman  Sherman, 
Almerine  »Iarsters, 
N.  and  D.  S.  Minor, 
J.  and  A.  M.  Minor, 
Thomas  Root. 
Durfuim, 
Rev.  David  Smith, 
Dea.  Timothy  Stone 
Dr.  William  Pierson 
Dr.  William  Foot, 
C()l.  Seth  Seward, 
Heth  Camp, 
Esther  Parraele. 
Neiv  Haven, 
Rev.C.A.Gootlrich. 

Branford, 
Rev.  Tim.  P.  Gillet;, 

Colchester. 
Rev.  Salmon  Cone. 

Berlin. 
Benoni  Upson,  D.  D. 

lyest  Haven. 
Rev.  B.  Kellogg, 
Augustus  B.  Collins. 

Norfolk. 
Rev.  R.  Emerson, 
Sarah  Battell, 
Benjamin  Calhoun, 
Uriah  Brown, 
George  B.Hall, 
Noah  Miner, 
Asa  Dutton, 
Nathaniel  SteveiMi, 
Levi  Camp, 
Samuel  Cowles, 
Asahel  Gaylord, 
Oliver  B.  Butler; 
Anson  Norton, 
Amos  Pettibone, 
Micliael  F.  Mills, 
Joseph  Gaylord  2d, 
;  Nathan  Atwood. 


SCBSCRIBEHS'    NlMLa. 


New  Hartford. 
Kev.  Cyrus  Yale,  2. 
Deacon  Jolm  Brown 
Dr.  T.  Briiusiuadc') 
John  Handerson, 
Isaac  Stt-elc, 
Charles  B,  Richards, 
Abirain  Mills, 

Elisha  C , 

Elijah  Goodwin. 

Harwinton, 
Rev.  Josh.  Williams, 
Benjamin  Bissell, 
Isaac  Catlin, 
Job  Alford, 
Luman  Catlin, 
Robert  H.  Austin, 
Dea.  Benj.  Catlin, 
Lewis  Catlin,  jr. 
Isaac  Austin,  jr. 
David  Catlin, 
Stanly  Catlin, 
Horace  Catlin, 
Eli  Caiidee, 
L,  Bartholomew, 
Elisha  Andrus, 
James  Davis, 
Joseph  Cook,jr. 
Aaron  Wilcox, 
Ariel  Skinner, 
Benajah  H.  Hoi)kins 
Sylvester  Hart, 
Joel  Catlin. 

HartJand, 
Rev.  N.  Gaylord, 
Rev.  Am)Tii  Lindley, 
George  Treat, 
John  Treat,  Esq. 
A.  Newton,  Esq. 

Windsor. 
Eleazar  Gaylord, 
Ithamar  Gaylord. 
East  Windsor. 
Rev.  T.  Bobbins,  2. 

East  Haiiford. 
Rev.  Elisha'Cook. 

Colebrook . 
Rev.  C.  Lee,  14. 

Canaan. 
Rev.  Char.  Prentice, 
Rev.  Pitkin  Cowles. 

Salisbury. 
Rev.  Lavius  Hyde, 


NEW  YORK. 

New  Lehnnon. 
Rev.  Silas  Churchill. 

Hillsdale. 
Brainard  Spencer, 
Albert  Cole, 
Elisha  Kellogg. 

Canaan. 
James  Hamilton, 
Josiali  Deane, 
Dea.  J.  T.  Ingersol, 
Russel  Smith, 


Benj.  O.  Skinner, 
Jeremiah  Kingsley, 

Greenville, 
Rev.  B.  Hotcldiin, 
Deacon  N.  Botsford, 
Elizur  Kirtland. 

RenselUierville. 
John  Frisbie. 
Rev.  E.  Crocker, 
Rev.  A.  Bronson. 

Prattsbiirgh. 
Rev.  J.  H.  Hotchkiu 

Westerlo, 
James  Hohnes.  Esq. 
Zina  V/,  Lay. 

South  Granville. 
Moses  Parniele, 
X)avid  Day, 
Deacon  Noah  Day, 
Elijah  Church, 
Caleb  West, 
Ephraisn  Wilcox, 
Andrew  Howk, 
Hosea  Day, 
Henry  Carpenter, 
Luke' Hitchcock, 
James  Hopkins, 
John  Williams, 
Erastus  Foot, 
Prial  Tracy. 

Hoosick. 
Orman  Shead, 
Alpheus  Rice, 
Cambridge. 
Jacob  Viele, 
Walter  Van  Veghton 
Allen  Breed. 

Pittstown. 
George  Walker, 
Albert  L.  Willet. 

Vernon. 
Asahel  Gridley, 
Gideon  Skinner, 
Asahel  Wilcox, 
Seth  Hills, 
Levi  Brownson, 
Thomas  Spencer, 
Russel  Church, 
Jonathan  Harmon. 

Perry. 
Horace  Sheldon, 
Rev.  Elihu  Mason, 
Jabez  Ward, 
William  Butler, 
Harvey  Butler, 
Orren  Sheldon, 
Samuel  Howard,  jr. 
Lyman  Taylor, 
Eleazer  Sheldon,  7 

Wolcctt. 
Jonathan  Melvin, 
John  Wade, 
Charles  Richards, 
Chester  Pratt, 
Adonijah  Churtih, 
Obadiah  Adams, 
Dr.Lockwood  Lyon, 


Elisha  Benjamin, 
Gardner  Mudge. 

Berkshire. 
Dr.  Joseph  Waldo,!^ 

Auburne  Village. 
Rev.  D.  C.  Lansing. 
J.  H.  Smith, 
John  Oliphant, 
Erastus  Pease, 
Silas  Hawley, 
James  Glover. 
PoHland. 
Lewis  Macomber, 
ateph,  B.Macomber, 
Eber  Stone, 
Stephen  Smalley, 
Jabez  Hulbert, 
Col.  NatJ).  Bird,  7 
Daniel  Gibson, 
Jonathan  Harmon, 
William  Deland, 
Ebenezer  Sherwin, 
John  Brewer. 

Westmoreland. 
Rev.  James  Ells, 
^^"ard  Brigham, 
Josiah  Hale, 
W.  Page, 
Benjamin  Buell, 

Clinton. 
Rev.A.  Norton,D.D. 
Phillips  Taylor, 
John  PoA^ell, 
Walter  Pollard, 
Jared  Andrus. 

Ne  w.Hartford. 
Thomas  Gaylord, 
Asher  Robinson. 

LUchJkld. 
Oliver  Wetmore. 

Hanover. 
John  Eastman. 

Locke. 
Isaac  Woodbridge, 
Chs.  Chamberlain, 
William  Scares. 

Division. 
Daniel  Bradley, 
Joshua  Deane, 
Gooflyear  Atwater, 
Jesse  Ball, 
Josiah  Willoughby, 
Elijah  West,  7. 
Pliny  Sikes, 
Squire  Stone, 
Harvy  Stone, 
Harvy  Osborne, 
Jeremiah  Stevens, 
Ezra  Carpenter, 
Zadock  Weeks, 
Nathaniel  H— t, 
William  Childs, 
Noah  Carpenter, 
Joel  Eastman, 
James  Austin. 

Cortland  Village. 
Asahel  Lyman,  7. 


VERMONT. 

Poultney. 
Rev.  Sam.  Leonard, 
Paul  Scott, 
Ebenezer  Frisbie, 
Rachel  Lamb, 
Azariah  Dewey, 
David  Dewey, 
Ichabotl  Babcock, 
Candace  Strong, 
James  Hooker, 
Rufus  Clark, 
Thomas  Hooker, 
William  Farnam, 
Moses  Noyes, 
Steplien  Brownson, 

Whitehalf. 
Sylvanus  Chapin, 

Rupert. 
Increase  Sheldon, 
Stephen  Smith, 
Josiah  Rising, 
Seth  P.  Sheldon, 
David  Sheldon. 
David  Sheldon  ji*. 
Rev.  Martin  Powel. 

FairJmven. 
Rev.  R.  Cushman, 
Dn.  Joel  Hamilton, 
James  Y.  Watson, 
Barnabas  Ellis, 
Chauncey  Goodrich, 
Nathan  Ranney. 
West-Haven. 
Jesse  Smith. 


]!rEW-HAMPSHIRE 

Hampton. 
Moody  Stockman, 
Mary  Greenleaf, 
Nancy  Leavitt, 
John  Baclielder, 
Rev.  J.  Webster,  3, 

Atkinson, 
Elizabeth  Page. 


OHIO. 

Astlmbula. 
Hall  Smith,  SO  cop. 
Philo  Booth, 

Austinburg. 
Rev.  G.  H.  Cowles, 
Clement  Tuttle, 
Joab  Austin,  7. 
Josiah  Atkins,  jr. 
Eliphalet  Austin,  2. 
Andrew  Willey, 
Samuel  Ryder  jr. 
Simeon  Ryder, 
Moses  C.  Wilcox, 
Samuel  Wood  jr. 

Jefferson, 

Noah  Hoskin. 

Dover, 

Nathan  Stevens.  8. 

Alvan  Hyde,Miss.  35 


14  DAY  USE 

RETURN  TO  DESK  FROM  WHICH  BORROWED 

LOAN  DEPT. 

This  book  is  due  on  the  last  date  stamped  below,  or 

on  the  date  to  which  renewed. 

Renewed  books  are  subjea  to  immediate  recall. 

JUL  111967  26 

R'^'^    ' 

1 

JUN  30  67  -4PW 

LOAN  DEPT. 

^j^^r^e!^             -^^^n. 

^atlin,    Jacob 

A  compendium  of  the 


system  of 


^Xri^fe 


BT77 


divine  truth 


UNIVERSITY  OF  CALIFORNIA  UBRARY 


YC16371^ 


